bountifull reward euen euerlasting life They of the Church of Rome are afraid that by teaching this all good workes would be neglected and therefore make men beleeue that they may perfectly keepe the Law yea and doe workes of supererrogation also more then the Law requireth at their hands but you may easily perceiue by that which hath beene said how little cause there is of any such feare The sonnes of Belial indeede men without all grace growe secure hereupon and endeauour to doe nothing themselues because Christ hath done all for them but they are fowly deceiued as they shall finde to their cost another day The Apostle saith not simply He hath fulfilled the Law for vs Rom. 8.4 but with this addition which walke not after the flesh but after the spirit that is for vs which would faine be righteous and keepe the Law our selues but through the weaknesse of the flesh are not able hee hath done nothing therefore for these secure persons 2. Duty To rely onely vpon Christ The second duty is to cast out the anchor of our hope of eternall life onely vpon the righteousnesse of Christ Iesus and not vpon any merits of our owne no not whereunto we are inabled by the merits of Christ Iesus For as hee saide vnto Paul My grace is sufficient for thee 2. Cor. 12. so may it be said of his merits and righteousnesse His righteousnesse is sufficient for vs. Either it alone must make vs righteous or not at all that must not doe somewhat and our owne righteousnes somewhat the Lord will admit no such partnership Rom. 11.6 But if it be of grace it is no more of workes saith hee else were grace no grace if of workes it is no more of grace else were worke no more worke Our good workes are ordained of God as a way to eternall life Ephes 2.10 verse 9. that we should walke in them they merit nothing lest any man should boast Let the Roman Catholiques therefore sit at anchor here if they will let them build their hope vpon this sandy foundation but let vs sticke fast and remaine vnmoueable vpon the rocke Christ Iesus let vs looke for the sweetning of all our imperfect good workes from the perfume of his righteousnesse that thus wee may be sure to be accepted before God his Father at the last day Quest 28. In which wordes is his exaltation set downe and how many be the degrees hereof Answ In these words The third day hee rose againe from the dead and ascended into Heauen he sitteth on the right hand of God the Father Almighty and from thence he shall come to iudge both the quicke and the dead And of this there be three degrees also Quest 29. Which is the first and in which words Answ First In that he arose againe from death to life and ascended vp into Heauen In these words The third day he arose againe from the dead and ascended vp into Heauen Two branches of the fift Article Explan As the Lord Iesus taking vpon him the worke of our redemption was greatly humbled as hath beene shewed so when this worke was finished he was againe highly exalted and looke by what steps of humiliation he descended by the like also he ascended till he came to the height of his glory beginning first to rise from the lowest in that out of the nethermost earth he goeth vp to the highest Heauens Of this Article there be two branches The third day hee arose againe from the dead is the first He ascended vp into Heauen is the second Concerning the first Being laid into the Sepulchre by Ioseph of Arimathea and a great stone rolled to the doore of the Sepulchre a watch also was set to keepe his body lest his Disciples stould come by night and steale it away and say He is risen againe being I say thus strongly guarded he is not hereby hindered but powerfully riseth and commeth forth of the Sepulchre the third day after his buriall which was the Lords day or first day of the weeke as he had foretold vnto his Disciples Proofe for the grounds of holy Scripture Math. 28. Mark 16. Ioh. 20. Luk. 24. from whence this is taken the history recorded by the foure Euangelists doth plainely declare thus much who doe all set forth his rising againe with the circumstances thereof Generally this time was the time of the Passeouer to shew that the true Paschall Lambe was now come into the world and the religious killing of all other lambs as meerely a figuratiue and shadowing ceremony should now cease the substance it selfe being now present Againe it was the first moneth about the middest of it which answereth to our March wherein in this Northern Hemisphere of the world the pleasant spring doth begin to shew that the earth did in her kind reioyce to receiue the Lord reuiued from the dead according to that of Melancthon Melancth Ecce renascentis testatur gratia mundi Omnia cum Domino dona red sse suo See how the worlds grace reuiu'd doth shew With the Lord of all all gifts return'd anew Gal 5 2. Thirdly it was early in the morning before the Sun to shew that a brighter Sun the Sun of righteousnesse was risen to the world Fourthly it was the first day of the weeke when he had lyen all the Iewes Sabboth in the graue to shewe that they are dead still vnto Christ that keepe their holy rests vpon that day as is spoken of circumcision If ye be circumcised Christ profiteth you nothing and to shew that a greater worke was now ended then the creator of the world viz. the redemption of the world and that as vnder the creation the Lords resting day from that great worke was the Sabboth of Gods people so vnder the redemption Christs resurrection day and of ending a greater worke became their Sabboth to endure to the worlds end Fiftly it was the third day after his death and buriall no sooner to shew that hee was truly dead without all deceit no later lest through his longer tarrying the faith of his Disciples should turne into despaire Now that he did rise againe indeed and that he was not taken away out of his sepulcher as the Iewes his enemies would make the world beleeue is diuersly testified and so fully as that it were shamefull impudency to deny it First he himselfe foretold thus much sometime darkely Ioh. 16.16 Yet a little while and ye shall not see me and a little while againe and yee shall see me Sometime plainely Math. 12.40 As Ionah was three dayes and three nights in the Whales belly so must the Sonne of man be in the heart of the earth Sometime againe more plainely Math. 17.12 23. The Son of man shall be deliuered into the hands of sinners and be crucified and slaine and rise againe the third day Secondly as he foretold so that it came to passe the Angels doe witnesse He is
to say that as the wife is one flesh with the husband so we are of his flesh and of his bones Eph. 4.30 Cap. 2.20 Rom. 11. and that the Saints are the building and Christ Iesus the chiefe corner stone and that as imps are ingrafted into an Oliue tree so are we into Christ with many like comparisons setting forth this vnion And that we might be able the better to apprehend it he tooke our nature to the God-head in his incarnation and propounds himselfe wholly to be taken into vs in his last Supper Secondly for our vnion with one another it is set forth by the members of a body by the parts of an house by the branches of a vine and by the spouse of an honest husband which is one only so are the Saints but one body one house one vine and one spouse though they be many parts and members Rom. 12. Eph 4. Ioh. 15. Wherefore it is said that in Christ Iesus there is neyther Jew nor Grecian neyther bond nor free neyther male nor female but all are one Gal. 3.28 Who so would see more for this let him reade ouer the twelfth Chapter to the Romans and the second to the Ephesians Thirdly for our vnion with the Saints in Heauen though they be remoued farre from vs into another world they still remaine our fellow seruants and our brethren as the Lord told them in the Reuelation Reuel 6.11 wherefore looke what fauour the Lord beareth towards them the same hee beareth towards vs for neither shall they without vs haue perfect glory Heb. 11. 1 Thes 4. neyther shall wee at the resurrection preuent them but as fellow members of the same body wee shall begin to raigne together with our head Christ Fourthly for those things which are more properly set forth by the word Communion viz. first our communion with Christ our head whereby his righteousnes becommeth ours and our sinnes his the Apostle saith that hee made him sinne which knew no sinne 2 Cor. 5. that we might bee made the righteousnesse of God through him and the Prophet Esay saith Esâ— 53.4 Vers 5. urely he hath borne our infirmities for hee was wounded for our transgressions and was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed And as in our sinnes so hee partaketh with vs in our miseries for that which is done to his faithfull seruants he taketh as done vnto himselfe whether it be matter of benefit or of affliction and neglect To such as haue not fed his members being hungry nor cloathed them being naked c. Math. 25. He will say I was an hungry and yee fed me not I was naked and yee cloathed meâ— not c. And on the contrary side to those that haue done contrariwise When his Disciples should come and preach vnto any City or house such as receiued them were iudged to receiue him they which persecuted them were iudged to persecute himselfe as may be seene in the example of Saul vnto whom posting from one place to another to drawe foorth the Saints to punishment it was saide from heauen Saul Saul why persecutest thou me Math. 10. Act. 9. Fiftly for the Communion betwixt the Saints themselues liuing in this world this is first in their hearts and affections in which they are knit one vnto another through loue thus the Disciples were saide after Christs ascension to haue beene together with one minde And we are all exhorted Eph. 4.3 Vers 4. To keepe the vnity of the Spirit in the bond of peace forasmuch as there is but one body and one Spirit one Lord one Faith and one baptisme 1. Cor. 3. When the Corinthians were deuided in their mindes they were sharpely taken vp for carnall and not spirituall and Saint Iohn maketh it a note of men 1. Ioh. 3.14 Esa 11. translated from death to life if wee loue the brethren In the mountaine of the Lord they all dwell together saith the Prophet both the Lyon the Kid the Wolfe the Lambe the Leopard and the Asse viz. Through the vnity of their affections though they were as diuersly affected before as these creatures yet now they are all alike truly holy and heauenly minded meeke gentle temperate sober and addicted to euery good way and to euery good worke Rom 12 15. Secondly this communion is in the effects of their hearts thus vnited viz. first ioyes and sorrowes vertues and weakenesses mutually communicated amongst them vnto which the Apostle exhorteth saying Reioyce with them which reioyce and weepe with them which weepe and professeth it to haue beene in himselfe saying 2. Cor. 11.29 Who is weake and I am not weake who is offended and I burne not Secondly hearty prayers put vp to the Lord for one another with supplications and giuing of thankes This S. Paul desireth at the hand of the Ephesians both for himselfe and for all Saints And Eph. 6.18 Iam. 5.16 Pray one for another saith S. Iames for the prayer of the righteous man auaileth much if it be feruent This is so necessary as that to neglect it is a great sinne according to that of Samuel 1. Sam. 12.23 God forbid that I should sinne against the Lord and cease praying for you Thirdly exhortations to the mutuall excitation of Gods grace in one another for which the Hebrewes are effectually moued where it is said Let vs consider one another to prouoke vnto loue and good workes and againe Let vs exhort one another and that so much the more because yee see that the day draweth neere Heb. 10.24 Vers 35. Fourthly repairing and edifying one another for where mens affections are aright there such as are fallen through weakenesse Gal. 6.1 are restored by the spirit of meekenesse and this is the repairing of grace decayed such as stand are strengthned according to the saying of the Lord vnto Peter When thou art conuerted strengthen thy brethren and this is the edifying of men in grace when euery man according to his measure of knowledge in the mystery of the Gospel endeauoureth to breed knowledge in others as Paul dealt at Ephesus when he protested Acts 20.10 That he had kept backâ— nothing which was profitable for them but shewed and taught openly and throughout euery house Fifthly the communication of worldly goods The practice of the Primitiue Church was wonderfull for this the necessities of their fellow-seruants requiring it they sold their possessions and laid downe the price at the Apostles feete to be distributed as euery one had neede The Christians of Macedonia are commended for their liberality to the poore Saints of Ierusalem wherein they are said to haue beene willing beyond that they were able 2. Cor. 8. and the Corinthians are exhorted vnto the same that is in all likelihood they did euen diminish their owne estates and herewith make prouision for the poore in the famine
enquicken the body of the outward element and receiue these for our true fellow-members of Christ who haue beene made partakers of the same labor of regeneration Quest What did thy Godfathers and Godmothers then for thee Answ They did promise and vow three things in my name first that I should forsake the diuel and all his workes the pompes and vanities of this wicked world with all the sinfull lusts of the flesh Secondly that I should beleeue all the articles of the Christian Faith Thirdly that I should keepe Gods holy will and commandement and walke in the same all the dayes of my life Explan In this answere obserue foure points which are further to be opened First wherefore this promise is made of forsaking the diuell c. For the resolution of which Mans foure-fold estate 1 of Inocency Gen 1 27. Eccles 7.1 it is to be vnderstood that our naturall estate is carnall and sensuall yea a very subiection vnto Satan True it is that man by his first creation was holy and righteous witnesse the Spirit himselfe saying thus God made man in his owne Image in the Jmage of God created he him And God made man righteous and this estate of holinesse was accompanied with exquisite and almost Diuine knowledge for proofe wherof the creatures were brought vnto him to be named and as he named them so they were called now his names did so fit the creatures expressing partly their seuerall natures that if a most cunning Philosopher had studied all his life he could not haue done the like Besides this he being cast into a deepe sleepe when the woman was taken out of his side did rightly diuine how neere shee was vnto him saying This is flesh of my flesh and bone of my bone c. Againe Gen. 2.23 vnto his knowledge was added a sound estate of body from all diseases as death it selfe came in by sinne Rom 5.18 hee could labour without wearines for the sweat of the brow comes in after the transgressioÌ„ He could abstaine without preiudice to his health hee could haue multiplied yeares without gray haires for he was immortall All creatures did reuerence him the earth was all seruiceable vnto him without barrennesse bryars and thornes none of all the serpents and wilde beasts were noisome vnto him The woman was without sorrow in trauailing without paines in bringing vp her children without subiection to the man Both man woman were comely without blemish warme without cloathes naked without shame I dare not say that they should haue propagated without copulation with Gregory Nyss De Opisâ—â— lôis cap. 17. 2 Of corruption Rom. 3.23 Now man is fallen from this estate sinne proceeding from one Adam hath ouerspread all men All haue sinned and are depriued of the glory of God There is in vs all so soone as we are a want of all grace and goodnes a pronenesse vnto euill and vntowardnes to doe that which is pleasing to the Lord as both St. Paul setteth forth in himselfe saying Rom. 7.15 Jam. 1.14 The things which I would I doe not which I hate that doe I. And St. Iames Let no man say that he is tempted of God Lust when it hath conceiued bringeth forth sinne c. And hence it commeth to passe that we are the diuels subiects For he that committeth sinne is the seruant of sinne Ioh. 8.34 Heb. 2.15 He is in bondage vnto the diuell all his life long The promise then which is made in our Baptisme is that wee shall come out of this estate of nature corrupt into the estate of grace which is when wee follow not the swinge of our owne dispositions neither suffer the God of this world to rule in vs but the law and word of God For heerein standeth mans restauration and bringing into a third estate which is the estate of grace 3. Of grace if the heart be purified by faith if hee faithfully beleeue all the Articles of the Christian faith and be sanctified to obedience of life if hee alwayes walke in the wayes of Gods commandements faith giuing him interest in this estate and obedience certifying that hee is truely interessed heerein according to that of the Apostle Shew me thy faith by thy workes Jam. 2.18 Eph. 2.2 Rom. 6. Ioh. 8.34 1 Joh. 3. Heb. 2 15. Luc. 1.7.4 Heb. 11.6 2. Cor. 8. And as our condition vnder sinne is most terrible so is this vnder grace most comfortable Then wee were dead in sinnes and trespasses now wee are dead vnto sinne and aliue vnto God in righteousnes then wee were seruants yea bondslaues now wee are set at liberty yea made sonnes of God then wee were euery day in feare now we serue the Lord all our life time without feare then our best workes did displease God now though wee faile in many things wee are accepted according to that we haue Eph. 2. and not according to that wee haue not then we were without God in the world to protect vs now wee are made neere Rom. 6.23 yea of the houshold of God to conclude wee were at the day of payment to receiue for our wages death now wee shall not tast of that death but haue the guift of our God which is eternall life And heere is the last end the fourth estate of man indued with grace which shall be without end 4. Of glory the first fruits of this are had heere halfe the haruest followes at euery mans particular death the soule being placed in Paradise and all is perfected at the day of Iudgement when both soule and body inioy the kingdome of God the Father Secondly we are further to consider whether we be able and haue of our selues power to forsake the diuell c. and if not whence wee are to seeke for this Eph. 2.2 Of free will The words indeed seeme to intimate such ability but they haue no such meaning for we are dead in sinnes and trespasses that is haue as little ability to doe any act of grace as a dead man hath to moue himselfe or to doe any thing that belongs vnto the liuing Wee are not sufficient of our selues to thinke a good thought as of our selues It is not in him that willeth 2. Cor 3.5 Rom. 9.16 or in him that runneth but in God that sheweth mercy Where note that as nothing in the worke of our conuersion and turning from sinne is ascribed vnto vs so all is ascribed vnto God Wherefore Ieremie saith turne vs O Lord Lament 5.21 and so shall wee bee turned and the Apostle It is God that worketh both the will and the deed and it is rightly decreed in an ancient councell against the heresie of Pelagius Whosoeuer shall say Conc Milinit Can. 4. that by the grace of the Lord we are heerein holpen against sinne because that by this is opened vnto vs what wee ought to doe and what to shunne and that it doth not effect this
in vs that we chuse and are able to doe what wee are commanded let him be an anathema and not long after in another councell Whosoeuer shall say Conc Araus can 3. that at mans calling vpon God his grace is bestowed and that grace it selfe doth not worke this in vs that wee call vpon him hee speakes against that of the Prophet Esay I was found of them that sought mee not and was manifested to those that asked not after me Nay the fathers in this Councell goe further Can. 4. and denie any disposition in mans will towards God as touching his conuersion Can. 4. according to that of Salomon The will is prepared of the Lord. Compare this with that which is taught by the Papists at this day and iudge whether they be not iustly charged with Pelagianisme Rom. 10.14 Wee are therefore to seeke for this at the hands of God wee must reade heare and learne that wee may bee able to see First wee must learne the grownds of the Christian religion the Lords prayer Creed and ten Commandements and then diligently heare Sermons for how shall wee call vpon him of whom wee haue not heard and how shall wee heare without a Preacher Hearing the word preached then is Gods principall ordinance to begin in vs the grace of desiring to forsake sinne which where it is he will second with more grace of vtterly shaking off the dominion of sinne according to his promise of giuing grace for grace Ioh. 1.16 Thirdly wee are to consider what is the office which the God-fathers and God-mothers doe binde themselues vnto in the behalf of themselues Now as hath beene already said neither men nor Angels can effect this work of grace it is a worke proper to God alone Wee are not therefore to suppose that their promise tendeth to the full performance of this by themselues as vndertakers or infusers of grace but to doe what weake helpe and means may be able to do both by their care of instruction if parents be negligent or departed also by prayer vnto God for them Godfathers were of old taken for sureties as when one is admitted to be apprentice to any trade hee must haue sureties for his trusty and faithfull seruice so was it thought fit when men turned from heathenisme and were by baptisme admitted into the order of Christians that such as were counted faithfull should be sureties for their constant and honest proceeding according to the same order and this was done when men were of age and able to answer for themselues and hath euer since held to bee auailable to the same purpose and much more necessary for infants when growing vp they shall be pricked forward vnto holinesse by them O how greatly then are they to bee blamed that turne this custome into an idle ceremony by putting all care off thus frustrating the intent of the Church and deluding the congregation of Gods people Fourthly let vs take a briefe view what be those abhominations which a Christian at his first oath of allegeance to God is to abiure solemnly They are the Diuell and his workes the pompes and vanities of this wicked world Such an expresse forme of abrenunciation of the Diuell and the pompes of the world is very ancient and may well be thought to haue bin deriued from the Primitiue Church whereof we find expresse mention in Tertullian and others Very well therefore hath it beene continued in the Church of God and retained in this our Mother Church of England True it is that though such disauowing were not expressed at Baptisme yet it must needes be included implicitly in the very stipulation of that couenant whereby we make our selues members of Christ But it is a more liuely and firme monitory vnto vs to hold vs in due allegeance to our Lord and Sauiour when we record that we haue at the first entring our names into his Band and marching vnder his Banner proclaimed an expresse defiance and abiuration of all his enemies Whilest this Memento sounds in our eares how shall we dare to fly ouer like traytors to that enemie nay so much as to bee seene to maintaine correspondence or entertaine intelligence with those that are professed rebels against our Lord I haue solemnly before God and the congregation forsaken the Diuell and his workes to cleaue vnto my Lord Christ and to set my selfe about his holy worke Shall I then put my hand or heart to the workes of Sathan of Darkenesse of Death Sure if I doe the Diuels worke he will pay me my wages the wofull wages of sinne what that is if mine owne conscience did not sufficiently vpbraid me the holy seruant of Christ St. Paul doth further tell me The wages of sinne is Death I haue professedly renounced the vanities and pompes of this wicked world Shall I then turne seruant to so empty and deceiuing a Master as is this wicked world Sure if I doe the reward of my sinne will be in the end nothing but Vanitie of vanities all is vanitie Christ my Redeemer bought mee out of this wicked world shall I sell my selfe againe to that tyrant and that for nothing Such profitable Meditations are suggested by this couragious defiance made in the first entrance into our Christian warfare But to returne to the subiect matter whereupon this disclayming and forsaking is to be employed it is a troupe of encompassing and besieging enemies all too neere vs partly round about vs and partly within vs. The Diuell an inuisible foe most powerfull by his own subtilty and malice he setteth vpon vs by suggestions to draw vs to his works Verely none of them can be good for hee can doe nothing but sinne and would make vs like himselfe He employeth these workes and workemen when hee breatheth into our soules the hellish passions of presumption desperation pride malice murther of soules and bodies contention of Religion Atheisme Heresie c. For the influence of spirituall wickednesses hee vseth among all other instruments the strongest against our owne soules our owne naturall purblind reason to wound our Faith he hence whetteth and kindleth his fiery darts The world a more visible foe most insnaring by entisements and blandishments that dazleth our eyes with the luster of glittering pompes fading vanities Our putting on gorgeous apparrell makes vs easily forget our putting on Christ our loging to be cloathed with immortallity sumptuous buildings make vs too soone forget the house Not made with hands which we haue in the heauens 2 Cor. 5.2 Feathers fans foretops paintings c. Do so sophisticate our bodies entoxicate our soules as if we preferred these ensignes of vanitie disguises of mortall bodies before the hoped beauty and splendor of glorified bodies Ob. It seemeth then that all outward pompe and secular glory is renounced in our Christendome What then shall become of Kings Courts Royall shewes triumphs c. Must these be ranged amongst the forbidden vanities
these damned creatures and it is such presumption as that whosoeuer vseth it Rom. 2.1 shall not escape the iudgement of God according to that Thou art inexcusable O man whosoeuer thou art that iudgest c. And it is a flat precept not onely for some but for all 1. Cor. 4.5 Iudge nothing before the time that the Lord comes who will lighten things that are hid in darknesse and make the counsels of the heart manifest And what neede we to care what iudgements of idle headed men passe vpon vs seeing that it shall not stand as they iudge but as the Lord iudgeth Rom. 8.33 Let vs therefore get the Lord to bee on our side and so not care how man in his iudgement is against vs. But yee will say what are wee not to iudge others at all whereunto then tends that of our Sauiour Christ By their fruits shall yee know them Act. 8.23 I answer yes we may by way of caution iudge others in whom we see the workes of darkenesse to abound for the preseruation of our selues and others who for want of information and notice taking might otherwise be subiect to the infection of their poyson Againe we may iudge to make theÌ„ ashamed and to come to repentance from their dead workes as Peter did Simon Magus But to iudge that is to pronounce but in our hearts any man a cast-away thus to cease vsing meanes as vnto a brother of his reformation except such an one as hath sinned against the holy Ghost which how knowe we this this is to enter into Christs iudgement-seate and to procure ineuitable iudgement against our selues If it be further demaunded and are we so lightly to esteeme mens iudgements how is it then that wee are bidden to procure things honest before all men yea before those that are without viz. Infidels and vnbeleeuers I answere that this is spoken in regard of iust occasions of being censured which we must by no meanes giue nor make any shewe hereof but walke so blamelesly before all men as that they which speake euill of vs as of euill doers may bee ashamed and seeing our good workes glorifie God in the day of their visitation 1. Pet. 2.12 1. Cor 4.3 But if walking thus thou be yet iudged thou needest not with the Apostle passe for this iudgement of man 3. Duty To watch against the Lords comming Math. 24.38 The third duty is euer to be vigilant and watchfull against the Lords comming because it will be sudden as of a theife in the night The same which I say vnto you saith our Sauiour Christ hereupon I say to all men watch All comfort is promised to them that watch and waite for his comming and all terror is threatened to them that doe otherwise Now this watching is wel doing with the good seruant who being found thus Math 24. is bidden to enter into his masters ioy it is to haue oyle in our Lampes with the wise virgins viz. soundnesse and sincerity of Religion who were admitted to nuptiall delights with the Bridegroome Math 25. 1. Thes 5.5 to walke in sobriety and temperance as children of the light and of the day to whom the comming of the Lord shall not be vnawares And to be watchful in this maner is also most necessary because that by our workes we shall be iudged and where then will our place be if we be not euer thus exercised For not onely shall we be iudged according to our workes in generall but according to those wherein we are taken at his comming if we be then working wickednes Ezech. 18. if we be taken wallowing in sinne no good thing which we haue done shall aduantage vs but the fearefull sentence of condemnation will passe against vs for the sinne wherein we are found Wherefore as wee beleeue this so let vs expresse it by our daily setting a watch ouer our wayes by our starting vp without delay from our falls least the Lords comming to iudgement preuent vs by our obseruing and taking all occasions to encrease the number of our good workes in our seuerall callings according to our ability that thus we may be sure to be found in the number of those vpon whom the sentence of absolution shall passe Come yee blessed of my Father Math. 25. into the Kingdome prepared for you for I was hungry and yee fed me naked and yee clothed me sicke and in prison and yee did visit me c. 4. Duty To pray for the confusion of Antichrist The fourth duty is to pray for the further manifesting of Antichrist to all the world that hee may be stripped of his triple crowne and all his robes of honour more then imperiall and be pointed and wondred at of all men as a monster amongst men a seducer plainly set vp by the old couzening serpent the diuell as we read in the booke of the Reuelation For these things must be and then will Christ come to the comfort of all the faithfull 5. Duty To be strong in the faith of Christ The fift duty is to be strong in the faith of Christ against all the assaults of Sathan and manfully to resist his attempts to driue vs into despaire in regard of our sinnes and vnworthinesse for Christ our Sauiour not any other shall bee our Iudge according to that of the Apostle vttered to the encouragement of all faithfull people It is God that iustifies Rom. 8.33 the Lord Christ the great Iudge of all that acquits thee euen he that dyed for thee who then shall condemne Thy cause shall come before him that loued thee thus dearely when thou wert yet an enemy but now much more by faith being reconciled who then can lay any thing to thy charge Rom. 5. assuredly none Be not therefore faint-hearted but make resistance herein against the Diuell and he will fly from thee 1. Pet. 5.9 The more weakely thou acquittest thy selfe in this the more fearefull thou art the further art thou from faith in Christs comming to iudge all the world Quest 32. What doe you learne to beleeue concerning God the Holy Ghost and in which words Answ I learne to beleeue that he is God equall with the Father and the Sonne and the Sanctifier of all the elect people of God in these words I beleeue in the holy Ghost Of our faith in the holy Ghost Explan These few words of the Creed doe teach no lesse concerning the holy Ghost then is here set downe I beleeue in the holy Ghost that is as I beleeue in the Father and in the Sonne and doe hereby acknowledge both Father and Sonne to be God so by bâ—leeuing likewise in the holy Ghost I acknowledge the Holy Ghost to be God also againe for that God is but one as hath beene already shewed in acknowledging the holy Ghost to be God I confesse him to be one and so equall with the Father and the Sonne Furthermore
wanting if they bee workers of iniquity Math 7.22 they shall be bidden Depart yee workers of iniquity I knowe you not for this are the holy Apostles so diligent in stirring vp hereunto Phil. 2.14 15 Doe all things c. That yee may bee blamelesse 〈◊〉 pure and the Sonnes of God without rebuke Haue your câ—nuersation honest among the Gentiles that they which shall speake euâ—ll of you as of euill doers may by your good workes glorifie God 1. Pâ—â— 2.12 and it is the plaine sentence of the Scriptures Without holinesse no man shall see God Lastly that this holinesse is a constant hatred and striuing against sinne and an vnfained loue of vertue and endeauouring thereafter and not onely an outward obseruation of holy duties nor yet on the contrary side habituall righteousnesse sufficient to iustifie vs before God All this is also plainely taught especially by St. Paul in his owne example Rom. 7. hee professeth of himselfe that he loued the good and did striue after it and that he hated the euil and eschewed it in such words as if hee would describe a man panting in his strife with most deadly enemies and grieued that they should any whit ouermaster him and therefore plucking vp his greatest courage and vniting all his forces against them And the same affections against sinne he sheweth to haue beene in the Galatians where hee saith The flesh fighteth against the spirit and the spirit against the flesh Gal. 5.17 so that yee cannot doe those things that you would and exhorteth all men to the like saying Take vnto you the whole armour of God Eph. 6.13 that yee may be able to resist c. Esa 29.13 More particularly that the holinesse of the faithfull is not onely an outward obseruation of holy duties as some peruert it but this earnest hearty endeauour against sinne appeareth because that this affected singular outward holines as being a meere Image to deceiue the beholders is reiected and the endeauour of the heart only as the substance is accepted The Iewes of old had otherwise beene holy enough when they drew neâ—re vnto the Lord with their lâ—ppes their hearts being farre away and the Pharisees had beene the holiest of all for their fastings prayers and almes for their Sabbaths and Synagogues for their often washings Math. 6. Esa 1. and outward deuotion but they are condemned for most vaine their seruice is so distasted that they are bidden to bring no more oblations they are challenged for their incense new moones and solemne assemblies Math. 7. Câ—ap 6. For not the hearers of the word but the doers are blessed not the offerers vp of many prayers but the secretly deuouted are rewarded not the sacrificers but the mercifull doe the will of God the Father Againe that our holinesse is not righteousnesse sufficient to iustifie vs before God the Lord himselfe affirmeth when he saith If yee haue done all thaâ— yee can yee haue done but your duty 〈◊〉 are vnprofitable seruants and S. Paul hath spent many of his writings purposely here about viz. to shew that all such as seeke this way to be iustified shall surely misse of their marke let them colour it ouer how they will alleadging our vnion with Christ so as that our actions are meritorious and perfect through him I am sure that none of the Apostles doe giue any limit vnto this doctrine Paul notwithstanding his vnion acknowledgeth the imperfections of the flesh in him S. Rom. 7.18 1. Ioh. 1.8 Iames saith in many things we sinne all and S. Iohn If we say that we haue no siâ—nâ— we deceiue our selues and the truth is 〈◊〉 in vs. And if there be such a mixture of sinne with our holinesse how can any member of Christ trust at all to his owne righteousnesse Can he iustifie himselfe more then the very Apostles and the excellent Christians of their times nay let him take heede rather lest by so doing he be condemned seeing that 1. Cor. 11.31 if we iudge our selues we shall not be iudged and not if we iustifie our selues Eph. 2.20 Againe that the faithfull are euer growing in holines vntill that they come to be perfected in death and then shall be presented without spot or wrinkle Their growth is plainly taught in the Epistle to the Ephesians where speaking of Christ it is said In whom all the building being coupled together groweth to an holy Temple in the Lord that is as any building which becommeth sit for habitation groweth nearer perfection euery day till at the last it be fully finished so doth the Church of God Wherefore wee are often remembred hereof by Peter 2 Pet. 3.18 1. Pet. 2.2 who saith Growe in Grace and in the knowledge of Iesus Christ and where he exhorteth to desire the sincere milke of the Word that we may growe thereby Eph. 4.24 and by Paul saying Be renued in the spirit of your minde and put off the olde man and put on the new that is put him off more and become more holy and righteous Heb. 5. and againe where he reproueth the Hebrews for their weakenesse euen then when by reason of the time they might haue beene strong men in Christ to omit the Lords vpbraidings of his Disciples for that hauing beene with him long still they vnderstood not his parables they were yet weake in faith they had not yet growne in mortification of their fleshlinesse Gal. 5.17 Moreouer that perfection is not attained till death appeareth because whilst we liue we carry the flesh about with vs by reason of which we cannot doe those things we would we are but like a bad writer hauing his hand guided by a more skilfull master this scholler notwithstaÌ„ding is vnable to write a perfect faire hand by reasoÌ„ of his owne vntowardnes so the holiest of Gods children is short of perfection by reason of the fleshes weakenes though they be guided by Gods Spirit Phil. 3.9 And this they are not ashamed to confesse against themselues Both Paul I striue saith he after the marke not as though I had already attained it and Iames and Iohn as hath bin already shewed But in death all imperfections vanish away Eph. 5.27 then shall they be presented without spot or wrinkle for Christ therfore gaue himselfe for his Church that he might cleanse and Sanctifie it not hauing spot or wrinkle then the Bride is in her perfect beauty in a vesture of Gold of Ophir with needle-works all glorious she is then as a city Psal 4 5. the pauing of whose streetes is of Gold Reuel 21. the walls of pretious stones all things most bright and shining shee hath a siluer Pallace built vpon her if she be a wall if a doore Cantic 6 9. shee is enclosed with boards of Cedar if she be in any degree of true grace shee is perfected and made happy There is not need of an imaginary purgatory
members of Gods Church are wont thus to doe They are Saints as hath beene said they put off the old man with the lusts and put on the new This we doe all acknowledge when we confesse I beleeue the holy Church but alas how few doe accordingly how is holinesse scorned he that is not carried away with the streame of common impieties but is carefull to haue a good conscience before God and man shall be made a gazing stock and laughing stock They say a yong Saint an old diuell onely good fellowes that defile themselues with swilling whoring swearing and vanitie they are the men most generally esteemed in these miserable daies The Lord then hath but a poore Church euen in the middest of his true visible Church it is but a little flocke vpon which he will bestow the kingdom Wherefore let all such as loue this kingdome beware this broade way Heb. 11.14 and study for true holinesse without which no man shall see God 3. Duty To renounce cōfidence in works The third duty is to renounce all confidence in our owne workes and whatsoeuer we can doe and to seeke for iustification only by the merits and obedience of the Lord Iesus Christ who is made vnto vs of God 1 Cor. 1.30 iustification and redemption We must be holy and exercised in holy and good workes that we may be members of the holy Church but farre be it from vs to relie vpon our owne workes or holinesse for so wee may seeke after righteousnesse with the Iewes Rom. 9 but not attaine it We must haue the long white robes of Christs righteousnesse to couer vs that we may be vnblameable and without spot before the Father his blood washeth the Church Reuel 6 and sanctifieth it that it may be presented without spot or wrinkle Wherefore let not the standers of Papists hinder vs from following this rule though they falsly charge vs with abrogating good workes whilest we seeke to be iustified before God by the righteousnesse of Christ alone for in so doing we may boldly say with the Apostle We doe not disanull the Law but establish the Law seeing we teach the necessitie of holy and good workes 4. Duty to be confident against Purgatory The fourth duty is to be confident against the feare of Purgatory fire wherewith the Papists teach that we al must be purged before that we can enter into Heauen and that the torment hereof exceedeth the pangs of any suffering in this world because that by death the flesh is abolished in the faithfull and perfect holinesse is attained as hath beene already shewed That fire is but mans inuention to scarre fooles and babes and to cony-catch them of a great part of their substance Our Purgatory fire of which it is spoken in Saint Iames and in sundry other places of the Scripture is affliction in this world which is as the fining pot for siluer and gold all other Purgatories were vnknowne to the Prophets and Apostles and to the Christians of former times and therefore no cause is there why we should feare them Quest 36. Which is the third thing that you learne to beleeue concerning the Church Answ Thirdly J learne to beleeue that Gods Church is Catholike that is consisting of persons of all sorts scattered all ouer the world and of all times and ages Esa 2. cap. 40 c. Explan In this answer is fully layd open the meaning of the word Catholique being a Greeke word it signifieth Vniuersall and the Church is here declared to be vniuersall First in regard of persons belonging to the Church viz. men and women of all sorts and conditions high and low rich and poore bond and free Princes and Subiects noble and ignoble the Lord taketh some out of all these estates and degrees into his kingdome Secondly in regard of places the Church is dispersed East West North and South and not tyed to any certaine place or places neither to Ierusalem nor to Rome neither to Graecia nor to Barbaria but wheresoeuer the word of God taketh effect there is the Church also Thirdly in regard of time the Church was from the beginning is now and shall be throughout all ages and in the end of this world be crowned with Eternity as the head thereof Christ Iesus is Secondly for the proofes of these things Nothing is more common in the Scriptures than that all people and all nations shall come and worship the Lord shall see the saluation of God and haue ioy light and gladnesse instead of sorrow and heauinesse And this was typically represented in Noahs Arke whereinto entred the creatures of all sorts foure footed beasts and creeping things feathered fowles and all manner of cattle both cleane and the vncleane Now the cleane of these set foorth the Iewes Act. 10. and the vncleane the Gentiles as was shewed vnto Peter the cleane set foorth the righteous and godly the vncleane the lewd and wicked as the Lord would haue the Iewes vnderstand when he forbad them to eate of the vncleane the feathered fowles and the more noble beasts great and noble persons the creeping things Leuit. 11. the poore and needy of all which some were receiued into the Arke and some are receiued into the Church yea the very vncleane wicked when they repent Reuel 7. Moreouer in the Booke of the Reuelation as some were sealed of euery Tribe of Israel Dan onely excepted because of his Idolatry so were some of all kindreds nations and tongues which together made such a multitude as could not be told And this vniuersality of the Church was noted to haue beene euen whilest the Temple stood for when the Holy Ghost did wonderfully giue vtterance to the Apostles in all languages some of all nations are said to haue bene there Acts 2.5 Parthians Medes and Elamites and the Inhabitants of Mesopotamia men of Cappadocia Pontus Asia c. men fearing God which dwelt there for religions sake More particularly for persons belonging to the Church the Lord doth both inuite all when he sayth Come vnto mee Matth 11. Marc 16. all yee that are weary and heauy loaden and J will refresh you and Goe preach the Word to euery creature And by his Apostle Paul saying 1 Tim. 2.1 Verse 3. Verse 4. 2 Pet 9. Let prayers and supplications and giuing of thankes be made for all men For this is good and acceptable in the sight of God our Sauiour who would that all men should be saued and come to the knowledge of the truth and Peter saying The Lord would haue no man to perish but all men come to repentance Euen as he that inuiteth to a feast Matth. 22. is willing that all the guests which are bidden should come partake of his feast onely if worldly temptations hinder any hee is wroth and will destroy them if they refuse to come because of their profit Luc. 3. their pleasure their security c.
cleane broken off wee are put from him and without all pitty must endure the euer-burning flames of hell fire 4. Duty To doe good vnto all Gal. 6.10 The fourth duty is to doe good vnto all but specially to those of the houshold of faith as the Apostle warneth because of our communion with them and that not onely in distributing our temporall goods but our spirituall in being like affected towards them reioycing with them that reioyce and weeping with them that weepe For in the members of our body to vse the Argument of the Apostle Can one be pained and not all of them in like manner grieued so in the spirituall body of Christ of which wee professe our selues members there can be none grieued but it must bee our griefe also none comforted but it must bee our comfort also And if wee be thus affected towards one another wee shall need no spurs to pricke vs forward to any duty of loue towards one another but Ministers will preach diligently to inlighten their fellow members people will pray heartily that a doore of vtterance may be giuen vnto them neighbors wil not suffer one another to sin but plainly rebuke vice the forward in matters of religion will not suffer others to bee slacke but prouoke them to loue and good works the stayed will not suffer the vnruly to goe on in their inordinate courses but restore them in the spirit of meekenesse the rich will not suffer the poore to perish for want of food but relieue them they which haue plenty will supply the necessities of such as suffer through scarcity euen beyond that which they are able and all this readily and cheerefully because it is to the benefit of our common body of which wee are all members alike Neither is this all but in thus doing we do wonderfully please our deare Sauiour and shall haue it remembred at the last day to our vnspeakable comfort Math 2â— Wherefore let our hard hearts breake within vs let them resolue into bowels of compassion towards the poore and let our security in regard of others become anxious carefulnesse for the keeping of them vpright in the way of righteousnesse 5. Duty To be comfortable in distresse Heb. 4.15 The fift duty is to bee comfortable in all our sufferings whether by persecutors or slanderours by sicknesses or lâ—sses by pouerty or wants because our head Christ is not without a Sympathy and feeling of these miseries and will not suffer vs to be tempted heereby beyond that we are able but will giue the issue together with the temptation Was it not a wonderfull stay to the mindes of the Disciples when Christ told them Math 10. Hee that receiueth you receiueth mee and hee that receiueth me receiueth him that sent me And on the contrary side to those that do contrariwise Did it not confirme Paul much becomming a Preacher of the Gospell to heare that they which persecuted the Christians did persecute Christ himselfe Doubtlesse it did Likewise then should it confirme and comfort vs in all our troubles and crosses If any man were so neere vnto the King and so great in his fauor as that whosoeuer dares to touch him it were as good for him to touch the King himselfe hee would bee secure in all wrongs and iniuries done vnto him But wee are so neere vnto the King of Heauen as that whosoeuer toucheth vs goeth about to pull the signet out of his right hand and toucheth the apple of his eye Esa 49.15.16 What ioy and comfort then should wee exexpresse euen in the time of our tribulations seeing that when wee suffer Rom. 5. the Lord is grieued who will not hold his peace for euer but as a mighty Gyant waked out of his sleeep will surely come forth and smite all his enemies with a great destruction and with Sampson shake off the cords and ropes of all miseries as threds burnt in the fire 6. Duty To lead an heauenly life The sixth duty is to leade an heauenly life whilst we liue vpon earth because there is a communion betwixt vs and the Saints in heauen And this is by hauing our hearts lifted vp to heauen by meditation by setting vp Iaacobs ladder to Heauen by prayer by hauing our mouthes seasontd with speeches of Heauen and of heauenly things by making vnto vs wings with the Angels for swiftnesse and readinesse in doing Gods will by being fiery through zeale with the Seraphims for Gods glory If wee looke well about vs all things consent together to worke in vs this heauenlines our Father is in Heauen our head and husband Christ in Heauen the Prophets and the Apostles with the rest of our fellow-seruants in Heauen our riches our ioy and our crowne in Heauen and our deare Country and pleasant dwelling places no where but in Heauen How is it then that wee so farre forget our selues as to bee sensuall and earthly and haue so little sauour of heauenlinesse in vs Why doe wee not hang downe our heads and bee ashamed that the Lord should see our hearts and tongues so basely taken vp so estranged from our deere Husband Father Brethren and Countrey where so excellent things are prouided for vs Quest 45. What meane you by the forgiuenesse of sinnes Answ That wonderfull grace of God in Iesus Christ whereby he accounts of sinne as if it had neuer beene committed Explan We shall not neede to be so large about this Article because it is easie to be vnderstood The meaning is nothing else but as is laid downe in the answere viz. that the Church of God and euery member thereof hath all their sinnes so done away that they shall neuer be laid vnto their charge no more then if they had neuer by them beene committed and all this through the meere grace and onely mercy of God in Iesus Christ Proofe For the proofes of holy Scripture here is plainely set downe First that the forgiuenesse of sins is a wonderfull fauour for He is blessed saith the Psalmist Psal â—2 1 to whom his sins are forgiuen and good cause is there why he should be counted blessed indeede who attaineth vnto this seeing that he is forgiuen ten thousand of talents of which he was not able to pay one penny and so stood euery houre in danger to be cast into prison to lie there in misery perpetually Maâ— 18.24 Deut. â—7 Againe he is deliuered from the curse of God which attendeth vpon sinners for Cursed is he that continueth not in all things written in the booke of the Law to doe them and this curse is death according to that Rom. 6 The wages of sinne is death the death of the body which is terrible for death came in by sinne and all such punishments as doe hasten vnto and be fore-runners of this for Rom. 5. Lament 3 3â— man suffereth for his sinnes and which is most terrible of all the death of the
soule which is the losse of it the intollerable pangs to bee suffered by it in the fire Matth. 25 that neuer goeth out and by the wormâ— that neuer dyeth Lastly he is freed from the bondage of Sathan who ruleth in the children of disobedience that is in sinners who is their master and they his seruants according to that Eph. 2.2 2 Tim. 2.25 Rom. 7 He which committeth sinne is the seruant of sinne Who hath them in his snare carrieth them away as captiue slaues at his pleasure who terrifieth them and putteth them in feare all the dayes of their liues Secondly that God is the author of this grace is euident for no man forgiueth sinnes but God only Marc. 27. it is one of his attributes as was declared by the Lords owne voice vnto Moses saying The Lord the Lord strong gratious and mercifull slow to anger and abundant in goodnes and in truth forgiuing iniquity transgression and sinne c. Exod. 34.6 Vers 7. Wherefore as was obiected by the Pharisees against Christ it may truely be said of the Popes of Rome This man blasphemeth for none can forgiue sinnes but God Ioh. 20.23 It is true indeede which our Sauiour said vnto Peter and the rest of his Disciples Whose sinnes ye remit they are remitted and whose sinnes ye retaine they are retayned But what authoritie hath the Pope giuen him here more the any other minister of Gods word what ground is here for his maÌ„ifold indulgeÌ„ces by which he beguiles the simple world of such a masse of Money and increaseth his treasuries For the Disciples had none other power hereby giuen them but that which was fit for men appointed to carry the glad tidings of saluation to the rest of the world viz to publish forgiuenesse of sinnes to all such as did or should repent and beleeue in Iesus Christ and the retention of sinnes vnto all that remayned hardened against this faith of Christ and impenitent 1 Cor. 5. For as when by their preaching they were said to conuert any to Christ or to beget any to Christ nothing else is meant but that faithfully executing their office of preaching men were through the working of Gods Spirit made beleeuers and so the members of Christ in like manner when they are said to forgiue sinnes it is meant first in generall that preaching forgiuenesse to beleeuers it should not be in vaine but so many as became hereby through the working of Gods Spirit beleeuers should haue their sinnes forgiuen them before God in heauen and contrariwise to vnbeleeuers The words also haue a further meaning in particular of forgiuing sinnes by admitting into the Church notorious offendors becomming penitent and retayning them by iust excommunication and casting out of the Church as Saint Paul seemeth to comment hereupon in his first and second epistle to the Corinthians for first hee giueth charge that grauely and orderly the incestuous person bee deliuered to Satan here is retaining of sinnes then he wills them vpon his repentance to receiue and comfort him againe here is forgiuenes of sinnes yea he vseth the very word of forgiuing saying Contrariwise ye ought now rather to forgiue him and comfort him 2 Cor. 2.7 Vers 10. and againe To whom ye forgiue any thing I forgiue also Whence it is most plaine that the power of forgiuing and retayning sinnes and consequently of the keyes of heauen consisteth in admitting or duely and rightly casting any out of the Church and equally belongeth vnto the Disciples and equally to the graue ministers of Gods word so that some Paul sit at the sterne to moderate this weightie action and this is not the Bishop of Rome but euery Bishop within the limits appointed vnto him Math. 1. For the meritorious cause of the forgiuenesse of sinnes that it is Iesus Christ his very name doth shew for he is therefore called Iesus because he shall saue his people from their sinnes as the Angell told Ioseph before that he was borne and there is none other name giuen amongst men Act. 4 1â— 1 Ioh. 1.7 Whereby we must be saued saith Peter it is the blood of Iesus saith Iohn that cleanseth from all sinne with infinite other testimonies tending to the setting forth of the same thing We did not loue God first that for our loue towards him he might forgiue our sinnes for he loued vs first yea when we were enemies Rom. 5. and hated him we did not seeke for it at his hands that for our importunitie he might be moued to forgiue our sinnes for I am found Esa 65.1 saith he of them that sought me not our good workes did not so please him as that therfore he should forgiue our sinnes for wee were so farre from good workes that we could not thinke a good thought of our selues 2 Cor. 3.5 Lastly neither men nor Angels doe solicite him for vs or can obtaine the pardon of our sinnes but Iesus Cbrist the righteous is our aduocate with the Father who is the propitiation for our sinnes 1 Ioh. 1.2 Psal 32 1â— Vers 2. Esa 38.17 Mich. 7.19 Fourthly for that which is further added Whereby he accounteth of sinne as if it had neuer beene committed it is taken out of the Psalmes where the Prophet saith Blessed is the man whose wickednesse is forgiuen and whose sinne is couered blessed is the man to whom the Lord imputeth not iniquity The Lord is therefore said to cast all our sinnes behinde his backe yea to cast them into the bottome of the sea euen as when a debt is discharged the bonds and writings which were before carefully kept are now cancelled and carelesly cast about because it is no more any debt so although before the remission of sinnes the Lord did carefully keepe his bookes as it were and account of all our sinnes as infinite debts yet being forgiuen Col. 2.14 he hath put out the hand-writing that was against vs and it is as it were nayled vnto the crosse of Christ because it is now no more any debt to be exacted at our hands Math. 12. Chap. 23. Ioh. 15. Lastly wee must further know that this forgiuenesse is only to the faithfull all others remaine in the bands of their sinnes and this partly appeareth by that which was said before that hee shall sauâ— his people from their sinnes Vnto others hee denounceth manifold woes saying Woe be to thee Corâ—zin woe be to thee Bethsaida and woe be vnto you Scribes and Pharisees hypocrites and if I had not come amongst them the had not had sinne but now their sinne remaineth yea he threatneth many of his followers that hee will bid them Mat. 7.21 Depart from mee yee workers of iniquity I know you not so that euen they are without this benefit of the forgiuenesse of their sinnes viz. all such as notwithstanding their profession of the Christian faith doe still liue in sinne 1 Duty To pray for the
their bodies Reuel 7. not distempered through heat or cold hunger or thirst sickenesse or infirmities and lastly their continuall rest from all labour and paines and yet no darkenesse of the night for they shall keepe a Sabbath from weeke to weeke and from moneth to moneth Esa 66.23 and the Lord shall bee a perpetuall light vnto them 2. They shall haue added vnto their ioy Reu. 21.25 riches for be not there wonderfull riches thinke you where the very Pauements shall be of Gold chap. 2.26 c. where the riches of all the Gentiles shall be brought in to them 3. Vnto their riches shall be added glory therefore it is called a crowne of glory reigne ouer nations our bodies shall shine as the Sunne and be like the glorious body of Iesus Chirst Phil 3.21 4. Our happinesse shall exceede for all these euen as the glory of the Sunne exceedeth all the rest of the Starres and the glory of Kings all the rest of their subiects for this life shall bee vnto vs a Kingdome and hence it is that the Prophet saith The eye hath not seene nor the eare heard any other God that doth so to him that waiteth for him Esa 64.4 5. Our happinesse shall bee absolute vniforme and entire not mixed as all worldly happinesse is pleasure hauing irksomenesse abundance hauing wants glory and honour accompanied with shame and ignominy but in this life Reuel 7. Esa 65 19. All teares shall be wiped from our eyes wee shall sorrow nor grieue no more our delight shall euer bee fulnesse of ioy 6. These things shall not be by intermission and fits but continually yesterday and today the same as the damned in hell can haue no remission of their paines so shall the saued in heauen haue no diminution of their ioyes but as they that liue shall not sometime be dead and sometime liuing no more shall they that liue the euerlasting life bee sometime in pleasures and sometime without for their life is pleasure riches and glory Prou. 16.4 Lastly all this shall be for euer and euer for farre more thousands of yeares then the Sea hath drops of water the earth hath spires of grasse and all men haires vpon their heads and so beginning againe circularly without ende For heerein is God perfectly glorified and the wicked are fully iudged which is the last end of all Gods workes according to that Hee made all things for his glory and the wicked for the day of Iudgement For though the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for euer doth some time set foorth no more but a certaine large time at the last to be ended as the time of the Mosaicall Law or the time of this worlds continuance for thus it is said of ceremonies yee shall obserue these things for euer and of the earth Eccl. 1.4 It standeth for euer yet when it is said that the life â—o come shall last for euer the meaning is as the Lord liueth for euer vnto whose dayes infinite millions of yeares can put none end for death is swallowed vp of life all cause of death is taken away and so neuer neuer can this life cease but still still remaineth simply without respect vnto any period of time The life euerlasting 1. Duty Carefully to fly such sins as are threatned with death 1 Cor. 5 9 10. For the duties of this faith The first is carefully to breake off all those sinnes the doers of which are expressly threatned that they shall neuer enter into the Kingdome of Heauen Such are named to be fornication adultery Idolatry buggery wantonnesse theeuing couetousnesse drunkennesse rayling extortion for such saith S. Paul shall not inherite the Kingdome of God Gal. 5.19.20 Vers 21. In another place he reckoneth vp the same sinnes againe and further addeth witchcraft hatred debate wrath seditions heresies enuy murther and gluttony of which saith hee I tell you before as I also told you before that they which doe such things shall not inherite the Kingdome of God Math. 25. Reuel 22.15 And our Sauiour Christ further numbreth vnmercifulnesse to the poore and the holy Ghost by Iohn the Diuine inchanters lyers and dogs meaning contemners and neglecters of holy things of whom he saith That they shall bee without the gate of the City 1 King 1. Wherefore let vs all with one accord bee at enmity with these vices and watch ouer our hearts and wayes that wee commit them not When Shimei was threatned by Salomon saying Whensoeuer thou shalt goe ouer the brooke Kedron thou shalt dye the death what else could hee expect though vnder so mercifull a Kings gouernment but death when he should transgresse as he found it to his cost so what other thing can wee expect if wee liue in any of these or other grieuous and heynous sinnes concerning which the Lord hath said if thou doe these thou shalt not enter into life but to bee shut out indeed at the latter day Ierusalem in which wee looke to liue is aboue our soules must flye vnto it to vse the words of the Prophet Esa as Doues vnto the windowes but sinne is an heauy clogge and presseth downe if we thinke to be rid of it at leysure when we list we are deceiued for it hangeth on fast Heb. 12.1 how then can we hope to get thither vnlesse wee doe lighten our selues hereof All our faith is vanity our profession is deceit and instead of this endlesse life our end will be miserable death 2. Duty To enter the way of life The second duty is to striue to enter and to walke on in the way that leadeth to euerlasting life and neuer to goe out of it to our dying day and this is the way of good works which God hath appointed that we should walke in them Eph. 2.10 Ioh. 5.29 They that haue done good shall enter into life they that haue done euill into condemnation Reuel 22.14 Blessed are they that doe his Commandements that their right may bee in the tree of life and that they may enter in by the gate of the City Though it be a straight and narrow way and there bee few that finde it most men goe the contrary way yet if thou wilt enter into life thou must keepe the commandements Math. 7.14 Wherefore goe not with the multitude which bee in the broad way but embrace the counsell of Christ Striue to enter in at the straight gate and that whilst thou hast time Will any man being in a strange Countrey returne to his home and yet not take the right way thither And will any man then being in the Countrey of this world come to his home in Heauen and not take the right way How is it then that wee hope to come to eternall life and yet refuse to take the way thither yea to hearken to the guides or to be led by them whom the Lord hath appointed to bee a
direction vnto vs For neuer more guides in euery corner poynting and haling men as it were to the right way yet neuer were they so little regarded which bringeth our profession into a suspition amongst the enemies as teaching good workes to be needlesse vnto life but they shall answer for it who are an occasion of this blasphemy 3. Duty To remember euerlasting life in all troâ—bles The third duty is to vse the remembrance of eternall life as a salue against all sores as a cordiall to comfort our hearts against our greatest heauinesse Are we in misery in pouerty in pangs in disgrace in danger in the middest of continuall crosses What are all these to dismay vs the Lord hath prouided an excellent estate for vs euer enduring our suffering of these things is but momentany the Lord hath assured his seruants of Heauen and of Crownes of glory how can he then but giue vs deliuerance from these things supply our temporall wants in his good time Nay which is more the Lord hath sweetned the bitter pils of the troubles of this world by working through them the health of the soule by making them meanes of further assurance that wee are his children and that hee is our Father and by leading vs through them as through the right way vnto the euerlasting life 1. Cor. 11.28 Heb. 18. Iam. 1. If a begger might haue twenty pounds for trauelling in the wet and cold one night or for some few stripes to be giuen vnto him with a rod hee would not bee much grieued hereat no more would we at our crosses if wee had faith to be assured that instead of these wee shall haue an other day so great glory and the lesse would wee murmure at it because our stripes be vpon vs worthily as if a poore prisoner that had deserued death should bee set free and rewarded with a great summe of money for willingly submitting himselfe vnto some light chastisement Rom. 5.1 Let vs therefore not onely be content to beare our crosses but with the Apostle through faith reioyce in our tribulations and praise the Lord for them as Iob did saying Iob. 1. 4. Duty To pray for the â—astening of glory The Lord giueth and the Lord taketh away blessed be the name of the Lord. The fourth duty is to pray that this time might bee hastened 4. Duty To pray for the hastening of glory wherein we shal enter into life and euen to reioyce when we see it approach to any of vs in particular because it will be so happy a change for vs of mortall for immortall of weakenesse for strength of dishonour for glory and as one dying said of tinne for siluer of copper for gold Wee must learne therefore to be like vnto the Brides which saith Come Reuel 22.17 Vers 20 2. Cor. 5.1 and vnto St. Iohn who when he had had some sight of these things said Euen so come Lord Iesus Wee sigh saith Paul desiring to be cloathed vpon that is to goe out of this clay house and to ascend to our house in heauen What faith haue they then that by the course of nature or by the danger of sicknes being brought almost home to this house desire to be farre away from it againe How vnseemely a speech is it in olde men to say I would I were young againe how lamentable a feare in sicke men to heare that they shall die let vs be more strengthened in these things that at our departing hence we may truly beleeue and haue euerlasting life Standing vp at the Creed There be two circumstances further vsed in the rehearsing of these Articles the first is the rising and standing vp which is a ceremony neither vaine nor superstitious as some suppose but they thinke amisse that more reuerence is hereby done to the Creed which is no Scripture then to the written word of God For first of all it is not vaine because it serueth to testifie our consent to the points rehearsed and is a silent confession of the same faith by all the Congregation as in the time of prayer all kneele by this gesture manifesting their consent with the Minister in this heauenly action In other duties done at Church in publique there is not the like reason of following the Minister in his gesture whether hee readeth expoundeth or preacheth because that in all these the Hearers are Patients and he onely an Agent Read more of this aboue at the end of the fift Question Whereto may also be added that this gesture of standing vpright is the most sutable and conuenient as being the posture of soldiers and champions ready to fight vnto the death for that faith which they then proclaime by recitall Amen Why added The second circumstance is the addition of this word Amen signifying verely or certainly or vndoubtedly It is added 1. To shew that we doe not in word only beleeue these things but from our very hearts 2. Not waueringly but certainly and without doubting 3. Not as though it were in our power as if we were secure for our firme and stedfast beleefe of these things but earnestly crauing this faith at the hands of God and thus it is as much as So be it The abuse of the Creede All which shewes the wonderfull abuse of this Creed first first amongst heretikes which say these words with their mouthes but the contrary in their hearts some denying beleefe in the Sonne of God for that they hold him to be meere man and God onely in name as Princes are called Gods vpon earth as the Arians Some in the Holy Ghost as the Macedonians for that they affirme him to be seruant and inferiour to the Father Sonne some deny beleefe in the holy Trinity for that they beleeue only in one God holding the distinction of persons a monstrous fiction of man as the Anttrinitaries And some againe denying Christs bodie 's reall being in heauen because they hold it to be present in euery Masse his Office of mediation sitting at the right hand of God because they appoint other Mediators to commend vs vnto God and the beleefe of the remission of sins with the life euerlasting because they teach doubting till the last gaspe The Creed abused by the Papists 1. Cor. 13.13 Secondly this Creed is further abused amongst the Papists because when they pretend to make a confession of their faith they doe onely confesse their hope which is a distinct thing from faith according to the Apostle There remaine these three things Faith Hope and Loue Now besides that they teach Faith to be a beleeuing in generall of all the Scriptures to be true they make it to be all one with hope through the mercy of God of being saued Thirdly it is further abused by all infidell-like Christians which say with their mouthes I beleeue in God c. But like Parrets not regarding what they say not considering the fearefull estate of such as want
vpon euery newes or light accident For the name of the great God of all is reuerend and terrible as the Lord said to Manoah asking his name Iudg. 13. Esay 66.2 Why enquirest thou after my name which is wonderfull And his word is such as that it is to be trembled at Wherefore let all such as feare this great God learne better to temper their tongues that they not onely sweare not in their common talke but that they doe not triflingly vse his holy name or any parcell of the holy Scriptures 6. The sixt and last abuse is by vaine protestations and asseuerations that is by the needlesse vse of them when some earnest occasion doth not vrge heereunto Against these as against swearing that speach of Christ is direct Matth. 5.37 Let your communication be yea yea nay nay for whatsoeuer is more then these commeth of the euill one of the diuell Quest. 64. What are we here commanded Answ To glorifie the name of God in all that wee doe thinke speake or desire and to labour that others may be won by our meanes to doe the same Duties of this Commandement Explan This is the duty of this Commandement and is thus abreuiated by the Apostle Whether yee eate or drinkâ— or whatsoeuer yee doe doe all to the glory of God For if it be a thing so much displeasing vnto the Lord to abuse and dishonour his holy name then to honour it by all meanes must needs be highly pleasing vnto his Maiestie Deedes First by our doings Gods name is honoured if they be either deeds of piety praying reading hearing preaching of his holy word Psal 50.14.15 c. For thus saith he by the Psalmist Call vpon me in the time of trouble and I will heare and deliuer thee and thou shalt glorifie mee Which is as if he should say By calling vpon my name vowing vnto me and performing thy vowes by giuing thankes and praysing my name thou shalt glorifie me Phil. 1.20 And for preaching the Apostle professeth that he reioyced that he was an occasion to many to preach the Gospell for his hope was that Christ should be magnified thereby 2. Cor 8 19. Againe God is glorified by deedes of charitie For Paul exhorting the Corinthians to liberalitie towards the poore Saints at Ierusalem signifieth that a faithfull brother was chosen to accompany him in his iourney to carry and distribute their beneuolence and hee calleth it the grace that was ministred by them to the glory of God and the declaration of their prompt mind Because that when the poore are relieued homage is done vnto God who is in their persons ready to receiue our liberality and his name is also praised by the poore thus relieued and so is he further glorified Now because it is not the doing but the right doing of these things which is accepted Esay 1. Matth. 6. for we reade of some that haue sacrificed kept Sabbaths and solemne assemblies and of some that haue fasted prayed and giuen almes much and yet haue beene reiected I wil heere set downe the right way of performing these these duties that Gods name may haue glory First Rule 1 therefore they must be frequent and often How good workes must be done Iohn 15.8 Herein is my Father glorified saith our Sauiour Christ that yee bring forth much fruite Good Christians are good trees good ground profitable sheepe that are euer yeelding some profit It is not then sufficient to giue almes sometime to preach and heare and pray sometime but very often Wherefore wee are expressely commanded to giue liberally so many as haue 2. Cor. 9.6 euen as he soweth his ground liberally that expecteth a good crop at haruest to cast our bread vpon the waters Eccles 11.1 to giue a portion to sixe and to seauen that is though they to whom we giue can no more yeeld vs our owne againe then the waters if seed be sowne in them or giue liberally to the poore for this is to sow vpon watery ground which in those parts is most fruitefull We are commanded to be instant in preaching 1 Pet. 2.2 1 Thes 5.17 and as new borne babes to desire the sincere milke of the word To pray continually and in all things to giue thankes 2. Secondly these duties must be done in sinceritie and Rule 2 truth that is from the very heart with an aiming at this only end that God may haue glory For God is a Spirit Iohn 4 24. and the worshippers of God doe worship him in Spirit and in truth If any other thing bee aymed at as the praise of men estimation amongst the people to merit heereby at Gods hands or to gaine any thing in the world it is but Pharisaicall deuotion Math. 6. and hath all the reward heere Rule 3 Iam. 2.6 Thirdly these duties must bee done in faith that is both by persons beleeuing and in assurance of being accepted in all our deuotion For in prayer he that commeth vnto God must beleeue that God is and that he is a rewarder of such as seeke vnto him hee must not wauer least hee bee like vnto the waues of the sea and in euery other duty Hearing must be mingled with faith The Iewes are noted Heb. 4 2. not to haue profited by hearing the word because it was not mixed with faith Heb. 11 6. And it is written Without faith it is impossible to please God Wherefore all the vertues and good works of Heathen men haue beene censured for splendida peccata glorious sinnes And the many prayers whippings and pilgrimages performed by the Papists cannot but be in the like sort being partly done in a false faith viz. to merit heereby and partly their owne inuentions and not Gods word being the grownd of these superstitions Rule 4 Esa 1. Esa 66.3 Fourthly that these duties may be to the glory of God a man must be seperate from sin that is not liue impenitently in or make a trade of any sinne For the people of Israel in stead of glorifying God were censured for such as did offer abomination when they brought incense as did weary the Lord when they kept their solemne assemblies He that sacrificed a bullocke was as if hee had slaine a man hee that offered a sheepe as if hee had cut off a dogges head And all this was because their hands were full of blood that is Esa 1.16 they liued in oppression and other grieuous sinnes And the very prayer of the wicked is abhominaaion to the Lord. 2. Speaches glorifie God Secondly we must glorifie God by our speeches as heerein we are priuiledged beyond all other earthly creatures this is by the right vse of the tongue Right vse 1 Ephes 4.29 Iam. 3. Phil. 2.10 First when our talke is not corrupt but tending to the edification of hearers if it bee rayling cursing slandering or filthy the tongue is made a corrupt
fountaine but if it be holy gracious sober peaceable exhorting and admonishing one another blessing of God and wishing good vnto our neighbour it is a fountaine of sweet water to the praise of the Lord. Right vse 2 Phil 2.10 Secondly when we speake reuerently of the name of God for many things doe vrge vs heerevnto First Gods commanmandement Thou shalt reuerence the fearefull name Iehouah and at the name of Iesus one of the titles of God euery knee shall bow both of things in heauen in earth and vnder the earth 2. The same reuerend phrase alwayes vsed in the Commandements when the Lord is named in the first I am the Lord thy God in the second I the Lord thy God in the third the name of the Lord thy God in the fourth the Sabbath of the Lord thy God and in the fifth which the Lord thy God giueth thee 3. The signification of euery name of the Lord vsed in the Scriptures being such as that it putteth vs in minde of great reuerence He is sometime called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is strong and mightie and sometime in the plurall number strengths sometime Iehouah Essence or being as in whom all thing◠haue their being sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 almightie sometime 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Highest and the Lord of hostes the beginning and the end which was which is and which is to come c. 4. The reuerence which was wont to be vsed by the Israelites the Lords ancient people in naming Iehouah they would not pronounce it out of the Temple nor put the letters of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into their numerals least it should bee prophaned 3. When in all things wee make conscience of speaking Right vse 3 the truth for of this Ioshua specially saith vnto Achan Ios 7.19 My sonne giue glorie vnto God and speake the truth The tongue is Index mentis The bewreyer of the mind and heart if then a man shall lie and dissemble herewith he doth peruert the nature of it 4. When an oath is rightly taken or a vow rightly made Right vse 4 for this is a speciall part of Gods seruice Deut. 6.13 Iere. 4.1 Thou shalt feare the Lord and serue him and sweare by his name And in Ieremie it is said If thou returne O Jsrael returne vnto mee and thou shalt sweare the Lord liueth in truth in iudgement and in righteousnes For as by periury and vaine swearing the name of God is highly dishonoured so by swearing reuerently and rightly it is honoured and glorified Thirdly we must glorifie God in the thoughts 3 To glorifie God in thoughts and desires of our hearts which is when euen here we are conteined with a reuerence of his holy name and doe burne with a desire of his glory aboue all things For the outward reuerence is nothing without this as may appeare by the people of Israel trembling and falling downe before the Lord with offering their obedience if Moses onely should speake vnto them Deut. 5.29 vnto whom the Lord answereth saying Oh that there were such an heart in them to feare me as who did not set by this outward reuerence vnles together with it there were the inward of the heart And for the earnest desiring of Gods glory aboue all we are put in mind of it so often as we rehearse the Lords prayer wherein we first and chiefly pray Hallowed bee thy name And where true zeale is this desire so exceedeth as that like a fire consuming all things it euen eateth vp such as are inflamed herewith it maketh them to neglect themselues so that God may haue glory Exod. 32. Rom 9. as Moses and Paul who rather than God should haue dishonour by the destruction of his people wished their owne names to be blotted out of the booke of life 4. To win men to glorifie God Math. 5.16 Fourthly we must labour to win others to the glorifying of Gods name according to that of Christ Let your light so shine before men that they may see your good workes and glorifie your Father which is in heauen There is no good child that doth entirely loue his father and reuerence him but hee seeketh by all meanes to bring others also to speak reuerently and well of him Wherefore if it may further Gods glory amongst others to endeauour after their conuersion and reformation he is attentiue about exhorting instructing and admonishing them if it may further Gods glory to auoid all scandal giuing euen to those that are without he wil liue purely and blamelesse among all men He is not a Cain that saith Am I my brothers keeper neither is hee a spot and blot by his scandalous life amongst Christians as the false brethren of whom Iude speaketh and the carelesse people of these times But if his endeuours may glorifie God any way he acknowledgeth that all which hee can doe is too little and therefore his care extendeth euen to others as many as he can possibly winne to the praise and glorie of God Quest. 65. Whence is the reason of this Commandement taken Answ From the fearefull estate of such as any way abuse the name of God the Lord holdeth them as guiltie of dishonour done vnto his blessed maiestie Reasons implicitie of this command against prophaning the Lords holy name Expl. The reason of this commandement howsoeuer it may seeme to be but single yet indeed it is twofold The first implicite It is the abusing of his name who is the Lord our God so the very words of the commandement doe yeeld a weightie reason First because he is Iehouah the great God of heauen and earth whose name is abused 1. Sam. 2.25 it is great presumption man is not abused who might be dealt withall for a pacification but God for the pacifying of whom who can or dare plead as the Prophet saith 2. His name is abused who is the Lord thy God who is thy king thy soueraigne thy father and Sauiour from whom commeth euery good gift Iam. 1.17 which is grosse ingratitude The very heathen did not thus requite their kings and benefactors but did rather honour them too much euen when they were dead and their greatnesse ceased and yet thou vile swearer wretched curser and abominable blasphemer doest dayly abuse that great name which not men but Angels and the very deuils doe reuerence yea thou abusest him with thy tongue who bestoweth vpon thee the great benefit of the vse of the tongue without whom thou canst not stirre either tongue hand or foot or thy least finger 3. His name is abused whose dishonour the Deuill in hell himselfe endeuoureth in vaine for hee both can and will turne all things to his glorie How vaine was Pharaohs light reiecting of the Lords messengers Moses and Aaron Exod. 3. with the blasphemie which he added Who is God that I should let Israel goe For this was
duties to bee done towards our neighbour are first workes of present necessitie which could not bee auoyded which are not onely then tollerable but good and commendable according to that speech of Christ when they watched him whether he would heale the man with the withered hand vpon the Sabbath day Mark 3.4 Js it lawfull to doe good on the Sabbath or to doe euill to saue life or to kill as if he should say this is a right Sabbath dayes worke to doe good or to doe any thing tending to the sauing of a mans life in danger So to saue the poore helpelesse beast either fallen into a pit Matth. 12.11 or wanting sustenance he sheweth elsewhere to bee a worke of the Sabbath From the equity of which it followeth that to put to our helping hand against any casualty falling vpon a mans person goods cattell or house is a worke so good and holy as that it wel becommeth the Sabbath day In like manner is it to be held for the sauing of good things which otherwise would be lost by gathering of Saffron milking and making out the milke of kine and sheepe and if there bee any thing else of this nature Likewise houshold businesses in making ready of meat and keeping things in decent comly order are lawfull vpon this day for God will haue mercy and not sacrifice he made not man for the Sabbath but the Sabbath for man that is Matth. 12.7 he doth so much fauour the good of man as that when the strict keeping of this time is preiudiciall to the necessary good of man he would rather haue it giue place hereunto then that it should hereby be neglected 2. Workes of mercy to the poore in gathering reliefe for them and distributing the same for this seemeth to haue been the custome in the Apostles times 1. Cor. 16.2 that euery first day of the weeke collections should bee made for the poore as God blessed euery man 3. Duties of loue to the comfort of our neighbour in distresse by visiting the sicke and poore prisoners Visiting the sicke Matth 25. Chap 5. comforting those that mourne vnder any crosse or calamity and making peace betwixt those which be at variance for as these duties are holy and haue excellent promises and become vs at all times so specially vpon the Sabbath dayes when the publike worship and seruice of God is ended Quest 2 Reasons of keeping the Sabbath The second question touching the sanctification of the Sabbath is wherefore and for what speciall causes there should bee times thus obserued for the publike worship of God seeing that the spirit and heart which are inward and priuate are the principall in his seruice I answere that the causes hereof are sundry and weighty 1. Hereby are exercised the faith and obedience of men when as because of Gods commandement only they shall seperate and set themselues apart from worldly businesses what haste soeuer they haue to goe forward with the same And at three times in the yeare especially were the ancient people of God tryed both for their obedience and faith and affiance in Almighty God in keeping their Sabbaths For all the males were to appeare at Ierusalem three times in the yeare before the Lord many of them comming from a farre and leauing their houses destitute and void of men to be made a prey to the enemy vnlesse God by his prouidence should marueilously preserue them And accordingly were they ready to yeeld themselues to the Lords ordinance yea to more then hee required at their hands for when their enemies set vpon them on the Sabbath they were so precise and superstitious that they would not stirre to arme and defend themselues for feare of breaking the Sabbath 1. Machab. 2. and thus lost their liues without sufficient warrant 2. By this meanes concord and vnity in doctrine and the seruice of God is maintained for let publike meetings bee duely frequented where all things either are or ought to bee prouided to be done according to the direction of Gods holy word and vnity and soundnesse will be maintained but take away these and a confusion both in the matter of religion and in the manner will vndoubtedly follow when euery one shall follow his owne fantasie there being commonly so many heads so many opinions 3. Loue and charity and all sauing graces are the more hereby increased when as we shall be brought publikely as it were vpon the stage and be made ashamed before al men if any man be rude 1. Cor. 14. and wicked in behauiour For this is the effect of the preaching of Gods word the sinner comming is reprooued of all men and accused of al men Moreouer the same prayers the same word the same Sacraments the same God serued there by vs altogether doe put vs in mind of the vnity whereby wee are vnited one vnto another so that as brands being layd together doe make the greater flame so our loue towards one another is the more inflamed by our being thus ioyned together in these holy duties 4. Seruants and cattell obtaine some ease from their sore labour hereby whose good the Lord who is the Creator of all doth also tender for admit that there were no Sabbaths vnmercifull minded men would work out the very hearts of their seruants and cattell wherefore it is often alleaged by the Lord that thy seruants and cattell may rest as well as thou 5. The seruice and worship of God is thus vpheld which would otherwise decay and fall to the ground if there were no times of publike meetings but all men were left vnto their priuate deuotion some vtterly forgetting what they owe vnto GOD some neglecting all and most through ignorance seruing him with superstition in stead of true deuotion Ezech. 20.12 Sixtly the Sabbaths thus publiquely kept are a signe vnto the people of God both to distinguish betwixt them and the heathen that know not God and to represent in some sort the Sabbath that shall afterwards bee kept in heauen from moneth to moneth and from weeke to weeke for euer Esa 66.23 when the Saints of God shall rest from all labour and sorrow world without end That euen hereby they may bee brought to some comfortable meditation of their happinesse to come if it be some comfort to rest from toiling for one day and to be recreated with Gods sweet promises preached vnto vs and singing of Psalmes and praises oh what a comfort may we thinke it will bee when as we shall rest for euer and be in possession of those ioyes which are heere promised in the company of the holy Angels delighting our selues with singing Alleluiah continually Memb. 2 To remember the Sabbath The second member of the dutie heere enioyned is to remember and to bee mindfull of this sanctification And this remembrance must be first generall all the dayes of the weeke when we bargaine couenant and vndertake any businesse afterwards
the rehearsing of those things which haue been spoken and when yee haue more deepely and thorowly ingraffed them in your minds afterwards to goe about the necessaries of this life For if going out of the Bath thou dost auoid publike meetings lest the benefit of bathing be turned into a greater hurt much more oughtest thou to vse this care when thou commest from publike meetings Alas most men haue so much businesse vpon the weeke dayes and are so dull in respect of heauenly learning as that vnlesse they vse great care and labour hard to attaine spirituall knowledge and grace vpon this day they are like to bee very slender proficients and trewant-like Schollers in Gods schoole yea euen such that I may vse the Apostles phrase as had need to be taught the first rudiments when by reason of the time they might haue been Doctors Heb. 5.11 If there be a Faire or a Market vpon a day will hee that hath need of stuffe or prouision the buying whereof will take vp his time all that day let any more time then he must needs from buying and prouiding to carry home his commodities or will he that is desirous to profit in the skill of Musick Dancing Writing Arithmetick c. for the learning of which he setteth apart in a weeke weekely some time will he I say loose any time when his Master commeth to teach him but apply himself hard to these exercises and how much more then should wee seeke to improue this one Market or Faire-day of our soules in the weeke this one Lords day wherein the preacher is appointed to come and teach vs in the sweetest and most delighting noble skill of diuinity vnto the greatest aduantage gaine and storing of our soules with heauenly necessaries It were needfull therefore besides the publike meetings and meditating and conferring vpon that which hath been taught that men should reade the holy Scriptures endeauouring to remember and to vnderstand them by such helpes as are now most plentifull that they may not bee strangers in Gods booke but make the histories and diuine instructions here set downe so familiar vnto them as that vpon any occasion they may be able for their comfort to turne to such places as they neede and moreouer if they would reade and study some good prayers that they might bee well furnished this way according to their seueral necessities vpon the way and in the fields as Isaac is said to goe out to meditate and to pray in the fieldes and in the night season vpon sea or vpon land what wonderfull great comfort should men haue and how much more should they grace and walke worthy their holy and Christian profession than now they doe or can do through the mispending of the Lords day in idlenesse or vanity or which is worse in running to all manner of excesse of riot Lastly it is a base thing vpon so glorious a day as the Lords day to put our hands to worldly businesses any more then necessity inforceth for so we should mingle things high and low diuine and humane earthly and heauenly and so make a more vnpleasing linsy-woolsy then was forbidden by the Lord vnder the ceremoniall Law Wee should doe like the heathen that knew not God who had their dies festi profesti and intercisi holy dayes holy day eeues and mixt holy dayes seruing partly for the worship of their Gods and partly for labour in the workes of their calling Phil. 3.8 The true God would neuer allow this in any of his holy dayes he will not be content to part stakes with vs and therfore you shall find euery of his holy dayes guarded with this clause Thou shalt doe no seruile worke therein Will a man vpon a plentifull feast day goe from dinner to seeke for scraps in the poores basket hauing had plenty of the gold of Ophir powred out into his lappe goe seeke for pinnes or nailes in the dust hauing sought pretious stones of inestimable worth and the time of this seeking still continuing will hee attend vpon the gathering vp of dung But euen thus doth hee that vpon the Lords day putteth his hand to worldly businesse for gaine seeing all these things are but as drosse and dong in regard of the excellent knowledge of Christ Psal 19. and the word of God is more pretious than fine gold sweeter also than the hony and the hony combe Did wee but consider the double occasion of meditation vnder the new Testament both of the creation and redemption of man whereas they had but a single of the creation vnder the old the bond of thankfulnes now inlarged a greater measure of the Spirit now giuen and that implacably-malicious enemy of man the deuill now more inraged knowing that his time is but short we would bee so farre from making this day a time of riot excesse and out-rage that wee would rather as farre as our weake nature will beare sequester our selues vnto godly and spirituall exercises whereby wee may be fenced against the deuill walke worthy of the rich grace of the Spirit and answere the incomparable beneficence of the Lord in Iesus Christ by due thankesgiuing Quest 1 The Sabbath beginneth when And here againe is occasion offered of diuers questions to the further opening of the doctrine of our Sabbath As first When doth the Sabbath vnder the new Testament begin and end I answer that howsoeuer some begin it in the euening and Reas 1 so make it from euening to euening yet the more probable opinion is that it beginneth in the morning and continueth till the next morning because Christ his resurrection the cause and beginning of this Sabbath was early in the morning as appeareth plainely if wee consider how the souldiours were terrified at his resurrection and went into the city to certifie the high Priests what had happened and the time of their going is noted to be when Mary was gone from the Sepulchre which was at the dawning of the day so that as the argument was good for the beginning of the old Sabbath the Lord rested when the euening and morning of the sixth day were at an end therefore then must begin the rest of that Sabbath so it is good also for the beginning of our Sabbath Christ hauing finished the work of our redemption arose againe early in the morning therefore it seemes early in the morning must wee begin the rest of our Sabbath So may we rightly hold that it hath againe been turned from euening to euening to be from morning to morning to set forth mans rising through Christ from darknesse to light by grace Iohn 19. according to that of Iohn Hee is the true light that lighteneth euery one which commeth into the world Quest 2 The Sabbath to be kept how But how is the Sabbath comprehending both day and night to be kept Answer Not as some heretikes of whom Origen writeth by remaining in that position of body wherein we are
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 Lord Ios 24. Otherwise that sharpe sentence belongeth to thee Rom. 2.17 Thou that saist a man should not steale dost thou steale c. The duty of Maisters towards seruants Gen. 18.19 Maisters doe also owe a duty vnto their seruants as being fathers of their families They must teach them also and command them to feare the Lord as Abraham his houshold 2. Not bee too harsh towards them by ouer-correcting by churlish vsage by too sore labouring them but to vse them as those that remember that they also haue a master in Heauen according to that Col. 4.1 Yee maisters doe vnto your seruants that is iust and equall There must be discretion therefore vsed in corrections Sins against God are more seuerely to be punished then against themselues if they be often more if seldome lesse if obstinately or of purpose more if by infirmity lesse And for labour they must remember that the righteous man is merciful to his beast much more to his seruant 3. They must duely recompence their labour with fit maintenance and wages Iam. 5.4 for there is a cry against those that keepe backe their wages which commeth vp to heauen for vengeance 4. They must not despise their good counsell if they can aduise them well at any time but follow it as Naaman did his seruants and Iob acknowledgeth of himselfe saying If I haue despised the iudgement of my seruant and my mayd when they did contend with me Iob 31.13 For what auaileth it for a seruant to bend his minde for his maisters good if his aduice be neuer heard It had been better for the Leuite in his trauell if he had heard his seruant counselling him Iudic. 19. he had escaped a great danger which he doing contrary fell into The duty of Princes to subiects Kings Princes all Magistrates do owe a duty to their subiects to the coÌ„mon people which is to deale iustly truly with them to be coragious to maintaine the right and to hate couetousnesse Exod. 18.2 as Jethro did wisely counsell Moses to prouide for in setting Iudges ouer the people to iudge the fatherlesse and widdow Esa 1.16 supporting them in their iust causes not to lift vp themselues aboue their brethren or pressing them too much with charges Deut 17 19. as the Lord commandeth to the Kings of Israel to reward the good and to punish the euill which is the maine cause why he beareth the sword and hath the Scepter committed to him The duty of Ministers to peopâ—e 2 Tim 4.2 Ezâ—ch 3.17 Ministers owe a duty to their people which is publikely to pray for them and with them to preach the word vnto them with diligence in season and out of season to watch ouer them as Ezechiel is charged to espye their danger by reason of their sinnes and to admonish them with all earnestnesse euen as watchmen doe when the City is in danger by the enemies comming to care for them studying how best to further their sanctification 1 Pet. 5.2 as Peter exhorteth Feed the flocke of Christ that dependeth on you caring for it not to domineere or tyrannically to rule ouer them Verse 3. as it followeth Not as Lords ouer Gods heritage but that yet may bee examples to the flocke Ephes 1. And lastly in their priuate dayly prayers to commend them to the Lord as Paul professeth that he did for the Ephesians and Thessalonians 1 Thes 1.2 Ephes 6.28 Duty of Husbans to their Wiues Ephes 5.30 1 Cor. 14.34 1 Pet. 3.7 c. and as the people are also bound to pray for the Minister 1 Cor. 7 3. Husbands owe a duty to their wiues which is to loue them dearly euen as their owne flesh as Christ loueth his Church to teach them if they would or ought to know any thing to dwell with them as men of vnderstanding and not to liue separate and to keepe their bodies as proper and peculiar by a sacred band to them onely and not as their owne to abuse them with other women or to deny them to their lawfull wife as the wife is also bound to her husband The duty of rich toward the poore 1. Tâ—â—â— 6.17 The rich owe a duty towards the poore and such as bee meaner which is not to carry themselues haughtily and proudly towards them for against this the Apostle giueth warning Warne rich men that they be not high-minded Wherefore as meaner persons giue them reuerence so let them bee courteous to the poorest and another duty is to distribute of their goods vnto the poore as it followeth in the same place That they doe good and be rich in good workes and ready to distribute and communicate This if they doe not they are false stewards and shall be turned quite out of office and haue their portion with hypocrites 7 If any bee learned or excelleth in any faculty or science his duty is not to bee strange and lifted vp in the sight of his gifts but to doe the more good to seeke in all humility to winne the more glory to God As Apollo is commended to haue done Acts 18. mightily confuting the Iewes out of the Scriptures and Paul that did so much excell became all things to all men that hee might winne some Quest 89. What is here forbidden Answ All irreuerence towards those that bee in place and authority aboue v and churlish behauiour in such towards those that be of a low degree Explan Before that we come to speake of the sinnes something is here to be premised Wherefore is the duty of Inferiours onely expressed in this Commandement and not of Superiours if all be alike bound heereby Answ The Commandement indeed is heere in singular and different from the rest but this omission doth not giue any whit the more liberty to Superiours because Parents and children Maisters Seruants c. are relatiues so that the duty of the one cannot be set downe but the duty of the other is by the rule of relation vnderstood nay Superiors are more taxed heereby if they faile of their duty as being of more vnderstanding such as therefore must more readily doe without any pressing by expresse words seeing which is also a more speciall motiue they are as Gods towards others in authority in maiesty in greatnesse and in reuerend antiquity Oh how foule a thing is it then in them not to carry them selues accordingly if it be a fault in inferiours in any thing to neglect their duty much more are they faulty in neglecting theirs because they doe not onely neglect their duty which they ought to doe but being so strongly bound by Gods beneficence towards them and it being presumed so far of their readinesse on Gods part for this honour giuen vnto them that as though meere conscience would not suffer them to be so fouly negligent he maketh no mention of that which they ought to doe
commonly runne into 3. A disposition alwayes to interprete such things as are done against vs in the best sense that wee can as it is noted to bee the property of loue It thinketh not euill 1 Cor. 13.5 for by a misconstruction men are often prouoked causelesly to sinne against their owne soules or when small matters are aggrauated and accounted greater 4. A loue of peace and seeking it with all men as much as may be according to the precept As much as in you lyeth Roâ— 12.8 haue peace with all men And againe Dost thou desire to liue long and to see good dayes refraine thy tonge from euill Psal 34.12 and thy lips that they speake no guile cease to doe euill learne to doe well seeke peace and ensue it 5. Lastly a minde content for the loue of peace sometimes to depart with a mans right as Abram the vncle Gen. 13. Math. 17. gaue Lot his nephew his choise being content that part which hee left and Christ when he had proued that hee was not to pay tribute or poll money did notwithstanding pay it being demanded By interring and timely bringing to the buriall dead bodies of Christian people or others which being vnburied would be noysome and preiudiciall to the liues of the liuing Wherefore Abraham prouideth a place to bury Sarah in But this taxeth not the hanging vp of paricides or other notorious murtherers in chaines without buriall who are vnworthy of the honour of Christian buriall And this duty doth more properly belong to the fift Commandement 1 Pet. 2.2 Ro. 10.14 Now as there is a spirituall murthering as well as a corporall so there are duties to be done to preserue the spirituall life and first to preserue thine owne thou art bound to desire the sincere milke of the word as S. Peter saith that thou maist grow thereby 1 Pet. 2.2 Rom. 10.14 attend the preaching hereof whereby faith may be wrought and confirmed and that with all diligence as it is to bee preached in season and out of season thou must hide the word in thy heart by serious meditation as Dauid did Psal 119.11 Cor. 3.16 and let it dwell plenteously in thee pray continually for grace and reuerently receiue the Sacraments and vnto all these ioyne obedience be doers of the word and not hearers onely deceiuing your selues If any of these things bee neglected Iam. 1.22 thy soule cannot liue thou destroyest thy selfe euerlastingly To preserue the life of the soule To preserue thy neighbours spirituall life 1. If thou be a minister teach exhort rebuke vse all meekenes discretion and diligence in doctrine and life to keepe in the right way to bring in such as are out to strengthen the weake to comfort the faint-hearted to curbe the vnruly to informe the ignorant and erronious and to further the sanctification saluation of all 2. If thou beest a Iudge a ruler or a magistrate in executing iustice seeke not onely in regard of temporall punishments to make men affraid of sinning but much more because they shall thus damne and destroy their owne soules commend an honest and deuout course of life both by word and example so as S. Paul saith to Timothy thou maist saue both thy selfe and many others 3. If thou be father or mother master or priuate gouernour teach and season youth in good things betimes command them with Abraham to walke in the way of the Lord instruct them in the grounds of religion out of the holy Scriptures euen in their childhood with Timothies grandmother chastize them duly when they sinne against God as Ely did not and in all things bee an example of holinesse vnto them bringing them to the publike place of Gods worship and praying earnestly for them with Elchana and Hannah and thus thou shalt dedicate them with Samuel to the LORD and well prouide for the saluation of their soules Heb. 3.13 Leuit. 19.27 4. If thou be a priuate person exhort such as are backward and prouoke vnto loue and good workes reproue such as offend and suffer them not to sinne such as are forward in goodnesse incourage with the Kingly Prophet who saith I was glud when they said Psal 1 22. 1 Cor. 10â— let vs goe vp to the house of the Lord and by no meanes lay any stumbling-blocke before thy brother by which he should fall and perish and thus many priuate persons to their great ioy saue the soules of others whilest others carelesse of these duties like Cain haue murtherous mindes and say am I my brothers keeper Quest 94. What is the seauenth Commandement Answ Thou shalt not commit Adultery Quest 95. What is heere forbidden Answ First all outward vncleane actions of Adultery Fornication c. Secondly all filthy and vncleane speeches songs and Bookes and Ballads of this sort Thirdly all incontinent thoughts and lusts of the heart Fourthly whatsoeuer is an occasion of vncleannesse as surfetting drunkennesse and idlenesse c. Mat. 5.28 Explanat The sinne heere forbidden is not onely the act of Adultery but whatsoeuer is any way against chastitie or sobernesse either in deed in word or in thought directly or indirectly as a meanes of sinning heere against For thus large our Sauiour sheweth the extent of this Commandement to be where hee saith Whosoeuer looketh vpon a woman to lust after her hath committed adultery with her in his heart stretchihg this commandement to the very thoughts and the meanes of such wicked thoughts a wandering eye Gen 19.18 First therefore this commandement is broken by vnclean actions of euery kinde whether by beastiality Leuit. 18.23 or by vnnaturall lust Rom. 1.26.27 and so foule an euill is this as that the Lord hath done more against it euen in the view of the world then against any other sinne sweeping away euen whole Kingdomes with fire and brimstone from Heauen not sparing any of that impure people and continuing the memoriall of his iudgement vnto this day by the dead sea which is there by the apples outwardly faire hauing nothing within them but smoke and by the generall desolation of the Countrey voyd of euery liuing creature Deut. 22.22 Or the act of vncleannesse is committed with a man or woman married or betrothed and this is adultery which is also so foule as that the punishment appointed is death If any man bee found lying with a woman married to a man then they shall dye euen both twaine to wit the man that lay with the wife 23. and the wife If a maa bee betrothed to an husband and a man lye with her then shall yee bring them both out to the gates of the Citie and shall stone them with stones to death And good reason that adultery should bee thus puninished because it is an abhominable sinne diuers wayes Against adultery 1. It is a breach of a most sacred couenant made before God and the congregation of his people in most sollemne
hurt vnder thy hand thou must make it good If thou beest any way wronged not to go to law if by any other meanes thou maist be restored and not for trifles for wee must rather depart from our right in something especially where the Gospell is scandalized by contentious brabbling among Christians according to the Apostle Why rather suffer ye not wrong 1. Cor. 6.7 why rather sustaine yee not harme And as we reade of Abraham that to auoid contention yeelded vnto Lot being his Nephew from his right And if we be constrained to go to law then not to prosecute matters in malice seeking the hinderance but the reformation of our aduersary recalling him frō his error if it be a criminal cause and faire recouery of our owne right if it be a Ciuill cause 4. In giuing and taking do as thou wouldst be done to in mercy relieuing the poore with clothing meat and drink Iames 1.27 and other comforts according to his necessity The pure religion and vndefiled before God is to visit the fatherlesse and widdowes in their aduersitie So that he which performeth not this duty hauing this worlds goods hath no true religion in him yea 1. Iohn 3.17 he hath no loue of God for If any man hath this worlds good and seeing his brother in want shutteth vp his compassion towards him how dwelleth the loue of God in him yea he hath no faith for Iames 2.20 faith without workes is dead yea he hath no sure foundation for 1. Tim. 6.17.18 the rich are warned to be rich in good workes to be ready to distribute and communicate laying vp in store for themselues a good foundation yea hee hath no conformitie with God as the child of God hath for doe good saith the Lord to them that hate you Matth. 5.45 that yee may bee the children of your father which is in heauen Now that this duty may be rightly performed it must be done liberally according to a mans ability for he that soweth liberally shall reape liberally and with all chearefulnes and not grudgingly 2. Cor 9 6.7 for God loueth a cheareful giuer And for taking there must be no more taken then is giuen neither must they aske and receiue almes that are not pressed hereunto by necessity labor must not be neglected an idle loitring vagrant life entred vpon for this is to breed a confusiō to hinder the poore indeed to rob the spittle And thus much of following the rule which hath been embraced euen amongst the heathen by the law of Nature Quod tibi non vis fieri alteri nefeceris Insomuch as that Alexander Seuerus an heathen Emperour of the Romans caused it to be written in all open places and market-places that it might bee continually before the eyes of all people That which thou wouldest not haue done to thee doe not to another man Rules of obedience to this Commandement Now there is further added as a speciall meanes to inable vnto this duty by diligent paines taking to get mine owne liuing in that estate of life to which it pleaseth God to call me 1. Cor. 7.20 For that we may doe the duty of this Law we must first be in a lawful estate and calling according to the precept Let euery man abide in the same vocation wherein he was called and as a remedy against stealing and as a meanes to inable vs to giue to the needy it is said Let him worke with his hands the thing that is good Ephes 4.22 so that thy calling must be good and honest otherwise what thou gainest hereby is stollen and if thou giuest it is not accepted it must be profitable to Church or Common-wealth Gen. 3 17. Secondly thou must be diligent herein for In the sweate of thy brow saith the Lord thou shalt eate of thy bread vntill thou returne to the earth Diligence was at the first enioyned Adam when hee was set to dresse the garden The Lord himselfe though a most omnipotent essence and pure act is in continuall action ruling all things the Angels haue wings to expresse their diligence and celerity the Sunne Moone and Starres with all the heauenly orbes are alwaies in motion and the smallest creatures the very Bee and little Pismire are diligent in their kind all which teach man diligence in his calling 1. Tim. 6.6 Thirdly thou must be content with thy present estate for godlinesse is great gaine with contentation Discontent besides that it is ingratitude against God is a ground of all vnlawful practices to gaine more and cooleth and kils the spirits from the workes of our callings but contentation stayeth from that which is vnlawfull and putteth life into our honest labours and endeauours Prou. 21.5 Fourthly thou must bee frugall and thriftie to saue that wherewith the Lord hath blessed thee not spending it vnnecessarily vpon vanity nor loosing it through neglect The thoughts of the diligent doe surely bring abundance so that a man by thrift hauing in reasonable sort enough of his owne shall not need to gape after other mens goods but may haue wherwithall to giue to others Psal 15.4 Lastly thou must bee constant to performe all thy lawfull promises for Who shall dwell in the Tabernacle of the most High he that sweareth to his owne hinderance and changeth not or if hee maketh any speech or promise of doing any thing to the benefit of another For he that boasteth of false liberality Prou. 25.14 is like clouds and winde without raine Hee bringeth poore men into a vaine hope of some benefit to be receiued but doth nothing or he maketh a shew before others as is the manner of many seeming good and beneficiall and making faire promises but in deeds least of all they shall haue reward accordingly Quest 100. Which is the ninth Commandement Answ Thou shalt not beare false witnesse against thy neighbour Quest 101. What is here forbidden Answ All false witnesse bearing which is first falsely accusing and witnessing against our neighbour before a Iudge 2. By slandring and back-biting and by all readinesse to hearken to such false reports 3 By flattering and soothing any for aduantage against the truth 4 By lying or telling any vntruth against our conscience Explan In this Commandement the maine intent and scope is to preserue the good name of our neighbour and our owne credit and good name for by false witnessing and lying as our neighbours disparagement is sought so a mans owne is procured The maine sin therefore here is vniustly or out of malice to detract from the good name of our neighbour 1. King 19. First I say vniustly because sometime a man is so bad and notorious as that hee which should goe about to maintaine his credit should endanger himselfe of the woe to such as iustifie the wicked Of such like it is iust and right for a man according to their deserts to complaine either before
not thinke ill Now according to the greatnesse of the person offended the offence is to be estimated if it be against a temporall King it is a temporall death if against the eternall King it is eternall death in hell For it is not with God as with man whose lawes if they bee broken yet being of diuers sorts onely such as concerns the Kings person are reckoned to be against his Maiesty others against this or that subiect onely but the lawes of God doe all concerne his royall person and any breach is rebellion as Samuel called the sinne of Saul sparing the Amalekites 1. Sam. 15.23 Rebellions is as the sinne of witchcraft and therefore worthy of death and damnation Quest 109. If no man can perfectly keepe the Law wherefore then serueth it The vse of the Law Answ Of excellent vse notwithstanding is the law of God 1. To humble vs in regard of our miserable estate hereby discouered 2. To beare rule of good life vnto vs. 3. To bee a Schoole-master to bring vs to Christ Explan Seeing the end of the Law now is not the perfect obseruing of it in all things without any faile that the doer might so be counted worthy to liue which is impossible it is needefull to bee considered to what end it now serueth Rom. 7.9 And the first is to beate downe pride and to humble the most holy and best men liuing For I was once aliue saith the Apostle without the Law but when the Commandement came sinne reuiued and being more reformed by Gods grace seeing what by the Law he ought to doe and what through infirmitie hee did Verse 24. he crieth out O wretched man that I am who shall deliuer me from the body of this death And as the Apostle so euery man that hath his eyes open to see into the glasse of the Law and thereby his miserable estate seeth himselfe so wretched sinne being about him to defile him the threatnings of the law before him the flesh behind still putting him forward to sinne aboue him the Lord ready to take vengeance on him and vnder him hell fire the bottomlesse gulfe ready to swallow him vp with the mouth wide open as that hee cannot but ioyne in an holy despaire with the Apostle and condemne himselfe for a most vnworthy wretched sinner And being thus humbled shall he condemne the Law and cast off all care of obedience because it requireth so much more then hee can any way performe Nay hee will the more loue it and admire the perfection of it saying with the same holy Apostle The Law is holy Rom. 7.12.22 and the Commandement is iust and holy and good and I delight in the Law of God concerning the inner man Euen as a student in any Art to the perfection whereof hee cannot attaine such bee the mysteries thereof yet hee is the more rauisht with the loue of it and striueth hard after the perfect knowledge of it and neuer ceaseth He saith not with Esau what is this birth-right vnto mee because hee is tied to an hard taske hereby but with Saint Paul he presseth towards the marke walking that way of good workes which God hath appointed vsing for a rule this holy Law of God Rom. 8. And lastly finding that when he hath done whatsoeuer hee is able he is an vnprofitable seruant worthy of Gods eternall displeasure he is driuen to seeke both meanes of satisfaction for his delinquencies and failes and helpe to doe this hard task vnto which of himselfe he is so vnsufficient and this satisfaction and helpe is the Lord Iesus Christ alone For that which was impossible to the Law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Gal. 3.24 And thus doe we see the third and last end of the Law viz. to bee a schoolemaster to bring vs vnto Christ and this schoolemaster is both the Ceremoniall law tutoring and teaching by rudiments and figures as little children those that were not come to full age vnder the Gospell and to vs more principally the Morall Law shewing the great neede which wee haue of a Sauiour and driuing vs vnto him as our onely refuge to be made righteous according to that The law was our Schoole-master to bring vs vnto Christ that we might bee made righteous by faith Quest 110 How may wee bee saued from our sinnes Answ Onely by the bloud of Iesus Christ laid hold vpon by a true and liuely faith 1. Iohn 1.7 Explan Being brought to despaire by the sight of our sinnes in the glasse of the Law and of the horrible punishments due therefore it is necessary that wee now looke for a remedy against so great danger as the cunning Chirurgion when he hath searched a festered soare to the bottom applieth himselfe to the Cure And our onely remedie is the bloud of Iesus Christ according to that comfortable speech The bloud of Jesus Christ his Son cleanseth from all sinne If all Angels and men should haue done their vttermost to deliuer and saue one soule it were altogether vaine they being all finite the punishment by sinne deserued infinite and therfore such as could neuer bee satisfied for by creatures finite but in an infinite time It pleased the Lord for this cause to send his onely begotten Sonne into the world that whosoeuer belieueth in him should not perish Iohn 3 16. but haue life euerlasting And his bloud doth saue from all sinne 1. By expiation 2. By sanctification Expiation Expiation is the satisfying of Gods wrath due to sin by bearing the heauy burthen thereof and this did the Lord Iesus Phil. 2.8 when he abased himselfe and became obedient to the death euen to the death of the crosse when he redeemed vs from the curse of the Law Gal. 3.13 1. Iohn 3.16 being made a curse for vs for it is written Cursed is euery one that hangeth on the tree when in loue he laid downe his life for vs. And thus we are by his bloud saued from sin and damnation hereby deserued euen as a condemned person is saued by some other man dying in his stead If it be demanded whether Christ being the Son of God could not haue saued vs by some lesse suffering than death seeing whatsoeuer he endured was of infinite worth I answer that I take it not to be safe affirming or denying this for if we shal say that he could not we should limit his Almightie power if that he could we should call in question his diuine wisdome wherefore I say that he could not so abundantly haue manifested his loue towards vs any other way but by dying for vs and therefore let it suffice to know that hee haâ—h voluntarily and of his owne accord suffered death to deliuer vs from death and damnation
to the poore would not let passe good admonitions but as feed their bodies so indeauour to season their soules with grace 3. The thanksgiuing 3. The thanksgiuing is for the Lords exercising his Kingdome in the right ordering of the world punishing the wicked rewarding the godly spreading the glorious beames of his word for bringing men heereby into the right way for inlarging his kingdome thus for worthy magistrates painfull and faithfull ministers religious neighbours for faith repentance hatred of all sinne and care to doe our duties wrought in vs. Thus the Saints in heauen doe sing continually to the praise of the Lord both for the destruction of the whore of Babilon Reuel 18. and for his kingdome in them And all this is in the second Petition properly comprehending the first Commandement Let thy kingdome come outwardly thy power and prouidence being exercised and inwardly grace being increased and glory hastened Let nothing hinder the comming of thy kingdome neither the deuill nor wicked men neither in the magistracy ministry nor people neither infidelity impenitency any reigning sin or negligence Thy kingdome is come we praise thee for it in our selues and others and all ouer the world Heere also implicitly wee acknowledge our opposite disposition to Gods kingdome and bewaile it Quest 105. In the third Petition what doe you desire Answ That I my selfe and all the people of God vpon earth may as readily obey Gods will as the Angels and Saints in heauen Explan First for the order of this Petition it followeth this Thy kingdome come to shew that where Gods kingdome is set vp his will is endeauoured after and preferred alwayes and not our owne will His will is accounted holy and his way equall our owne will and waies vnholy and vnequall There cannot be a good Tree but it will bring forth good fruite there cannot be faith but it will appeare by the workes neyther can there bee a good faithfull subiect of Gods kingdome but he will study in all things to doe his will Hee is therefore wrapped vp in infidelitie hardnesse of heart and in sinne that preferreth his owne will and goeth on in Rebellion against the Lord what Faith and hope soeuer hee pretendeth 2. The sense of the wordes GODS will is eyther secret or reuealed according to that of Moses The secret things of the Lord belong to the Lord but the reuealed to vs to our children The secret will of God is touching the number of those that shall be saued the day of iudgement the time of the Iewes conuersion the finall confusion of Antichrist and particular estates of other men the particular afflictions and crosses appointed for vs and the day of our death and such like In these things we pray that we may rest contented in the Lords good pleasure when by the euent it shall be made knowne what hard-ship soeuer he hath appointed to vs. The reuealed will of God is whatsoeuer is manifested in his word to be his will concerning both faith and practise we pray that it may be answerably done as it is required Thy will that is not my will thy will only not thine and mine also betwixt which two there is no proportion thy will both for matter and manner and thy will though contrary vnto and against my will In earth as it is in heauen that is say some of our bodies and members as of our soules and mindes of the worldly and such as be not yet called as of those that are called but this is forced without cause the words hauing a proper meaning with good sense In earth therefore is by vs that dwell in this world in the middest or many temptations and prouocations vnto sinne let thy will be done as by the inhabitants of heauen that are free from all temptations and discouragements 1. With such cheerfulnesse and readines as the Saints are set forth in heauen to be continually reioycing and singing and the Angels to haue wings through their readinesse flying as it were to do that which the Lord appointeth them 2. With so perfect an heart free from all hypocrisie louing the Lord with all our heart and out of this loue doing his will as Dauid and Iosiah are commended to haue done 3. In all things not in some onely which wee can most easily incline our hearts vnto or in most still cleauing to our owne most beloued wayes but in all things to the vtter denying of our selues as Zachary and Elizabeth are commended to haue done Luke 1. 4. Striuing after that perfection of obedience which the Angels and saints in heauen yeeld making it our marke that we continually ayme at and therefore not looking backe with Lots wife Phil 3. but pressing towards this with the holy Apostle Paul earnestly desiring to attaine vnto it 5. With all constancy and perseuerance neuer being weary of well doing or fainting vnder the burthen of crosses persecutions for they stand continually in the Lords presence ready to execute his commands and this was holy Iobs praise Though he kill me yet will I trust in him To deny our owne will Supplicat 1. 3. The scope of this Petition 1. in the supplication wee desire grace to deny our owne wills and wayes for vnlesse we be willing to deny that which is pleasing to our corrupt natures and desired by vs we doe in vaine desire that Gods will may be done by vs euen as he which is in some pleasing by-way that he will not forsake doth in vaine desire to goe the right way and as hee that hath a Table-booke wherein many old things haue beene written heeretofore which hee will not consent to haue blotted out doth in vaine desire to haue some other thing anew written there Wherfore Christ teacheth vs to deny our selues thet we may become his Disciples Ezech. 18 Eph. 4.23.24 Cast away all your transgressions saith the Prophet Whereby you haue transgressed and make you a new heart and Cast off the old man saith the Apostle which is corrupt and put on the new man Heere is no new heart or new man according to Gods will granted vnlesse first the old heart the old man be put away Our will is a blind guide leading vs into the danger of our enemies as Elishah led the Aramites Wee pray therefore Lord make vs to deny our owne crooked wills which vntill we doe we cannot doe thy most holy will 2. Wee pray for vnderstanding of the will of God for without this how should we doe it Giue mee vnderstanding Supplicat 2. Psal 119.34 Hos 4.6 Prou 1. saith Dauid and I will keepe thy saw Without knowledge my people perish saith the Lord Get knowledge and get vnderstanding saith Wisedome in the Prouerbs No seruant can doe the will of his maister vnlesse he knoweth it neither can he walke after the Spirit and doe the will of God that is not by the spirit instructed to know all things in Gods will
3. We pray for faith whereby to belieue Supplicat 3. that the will of God reuealed vnto vs in his will and to apply his gratious promises to our owne soules for knowledge will not profit without faith without the Spirits teaching of vs as hee taught Peter when to his commendation Christ saith Math. 16.16 flesh and bloud hath not reuealed it vnto thee but the Spirit of my Father which is in heauen Nay to beleeue is to do the will of God for this is the will of the Father saith Christ Iohn 6.4 that yee beleeue in him whom hee hath sent 4. We pray for power to obey the holy will Supplicat 4. and commandements of the Lord now this obedience is both actiue and passiue in doing and suffering Actiue obedience is both gederall and speciall Generall is our sanctification for this is the will of God saith S. Paul euen your sanctification 1 Thes 4.3 leading an holy iust and good life holy by praying reading hearing of the word and meditation as it is commanded 1 Thes 5.27 Psal 1. pray continually and in all things giue thankes and Blessed is that man which doth meditate in the law of God c. iust Psal 15. by righteous and equal dealing with all men as he which shal dwell in the Tabernacle of the most high is vncorrupt in all his wayes good by beneficence and workes of charity towards the poore as warning is giuen to rich men to distribute 1 Tim. 6.17 and giue vnto the poore Speciall obedience is in workes of our speciall callings as we are Princes gouernours or subiects ministers or people husband 1 Cor. 7.10 or wife father or childe maister or seruant of these it is commanded Let euery man remaine in that vocation wherein he is called And more particularly the King and magistrate are set for the praise of the good and the punishment of euill doers Rom. 13. the people must bee obedient to the magistrate Eph. 6. The father must bring vp his childe in the information and feare of the Lord children must obey their parents and likewise for the rest 1. Tim. 3. Coll. 3. Of this obedience there be fiue rules Rules of obeying Gods will and mans Eph. 6.1 Verse 7. Acts 4. 1. Obey Gods will absolutely for himselfe obey man only in God and for God therefore it is added Children obey your parents in the Lord and Seruants obey your masters as seruing the Lord. Esa 29.13 And when men command any thing against the will of God the example of the Apostles is to bee followed obeying God rather then man 2. Obey God in the manner as well as in the matter which he commanded for he is wisest and knoweth best what will please himselfe Otherwise in vaine doe yee worship me saith the Lord. And thou shalt not make any grauen Image to worship the Lord by Obey God in all the matter by him commanded and not in something of thine owne inuention Esay 1.12 as Saul and Peter lest it be said Who required these things at your hands Math. 12. 3. In doing the workes of piety let them giue place if necessity calleth to a work of charity as to thy neighbours house being on fire his Oxe or other beast being fallen into a pit vpon the Sabaoth day 4. Let the workes of thy priuate calling giue place to workes of a publike calling and generall if thou bee labouring vpon the sixe dayes the Lord calling to his house by appointing solemne meetings to his worship thou must leaue thy worke Leuit. 23. and attend vpon the Lord there Thus feast of the Passeouer was kept vpon the sixe dayes the feast of Tabernacles of â—â—â—st fruits purim and when the Lord called to any fasting c. 5. The workes of a generall coÌ„mon calling must giue place to the works of a speciall vndoubted calling being contrary if a man at any time hath such as Abraham had to kil his own sonne the man whom the Prophet bad to smite and wound him and the Prophet that was forbidden to eate bread in the place of Ieroboams Idolatry 1 Pet 2.15 Passiue obedience is in bearing patiently according to Gods will whatsoeuer is his will to lay vpon vs This is the will of GOD saith Peter that by well doeing yee put to silence the ignorance of foolish men speaking of subiection to the Tyrants of those times and to seruants being wrongfully punished hee propoundeth this comfort If any man for conscience towards GOD indureth wrongfully Verse 19. that is thanke worthy If any man therefore grudgeth and be impatient hee doth against the will of the LORD Now that all our obedience may the better bee accepted it must haue these three properties 1. Chearefulnes and readines it is spoken of as a thing taxed in Cain that in processe of time he came to doe sacrifice Obedience acceptable Gen. 4. 2 Cor. 8. Iam. 1. and God loueth a cheerefull giuer saith Paul he loueth one like to himselfe who readily bestowerh vpon such as aske vpbraiding no man It is not therefore sufficient to obey eyther in doing or suffering when we must needes and are pressed hereunto but we must willingly and cheerefully obey euen in bearing any crosse wherefore He that will be my Disciple saith Christ Matth. 10. must take vp his crosse and follow me 2. Sincerity which is heartily and from the Spirit approuing our selues to God and not affecting the applause and praise of men for thus our obedience will be all lost labor Esa 1. Matth. 6. as that of the Iewes and Pharisies 3. Vniuersalitie which is in all and euery particular thing Marc. 6. for Herod did many things and yet was reiected because he disobeyed in one thing but Iob is approued obediently professing his subiection to God though he should yet aggrauate his misery and kill him 2. The deprecation against all disobedience to the will of God and this is first rebellion an obstinate offending against the knowne will of God when Saul offended thus The deprecation 1 Sam. 15. Psalme 19. his sinne is censured as rebellion This made Dauid so earnestly to pray against this presumptuous sinning Deprecat 2. 2 We pray against prophannesse which is a base estimation of holy duties Heb 12.16 making no more reckoning of the Word of God then of Aesops Fables This is set forth by Esau's example who sold his birth-right for one messe of pottage and is forbidden to all men Vnder paine of being depriued of Gods blessing when we shall seeke it with teares Deprecat Esa 29.13 3. Wee pray against hypocrisie whereby men draw neere vnto God with their lips but haue their hearts estranged from him doing duties which the Lord requireth but not with that vprightnesse This maketh God an Idoll and his worship odious it causeth blasphemy against his holy Name and ruine of many soules who seeing
that are borne anew of the holy Ghost Strengthen our weak faith that we may certainely beleeue thy gracious promises of life and saluation that being assured of these best things and that thou hast giuen thy deare Sonne Christ vnto vs we may trust in thee for all other things also Inflame vs with loue of thy Maiestie who hast done so great things for vs And because wee cannot better expresse our loue towards thee then by the loue of our neighbour who is after thy image worke in vs the loue of our neighbour yea euen of those that be our enemies and hate vs. Send downe from heauen the fire of zeale for thy glory into vs so that with all earnestnesse we may seeke to aduance it let vs not esteeme of our owne liues in regard of thy glory knowing that such as honour and glorifie thee thou wilt honour them Giue vs sinceritie that in all things we may stand before thee and be vpright Cast vs down with true humility that in Iesus Christ thou maist lift vs vp make vs poore in spirit that thou maist inrich vs with the heauenly inheritance Temper vs with patience in aduersity whatsoeuer thy holy hand shall at any time lay vpon vs. Teach vs to be meek and gentle according to the example of our Sauiour that we may find rest vnto our soules Make vs temperate sober in the vse of thy good creatures holy as thou art holy heauenly as our hope is in heauen innocent and harmelesse in the midst of this crooked generation and fruitfull in all good works to the glory of thy Name Expell and driue out of vs whatsoeuer is an enemy to thy sauing graces blindnesse and ignorance infidelity and hardnesse of heart hatred and enuy coole and luke-warme affections hypocrisie and dissimulation pride and ambition impatience and discontent harshnes and intemperance prophanenesse and worldlinesse deceit and oppression with all other cursed fruits of the wicked flesh which hinder vs that we cannot do those things which we would and as a violent streame carry vs captiue to the Law of sinne Vnto this we are altogether vnable of our selues we know not what to doe but our eyes are towards thee Let the eyes of thy compassion be therefore opened vnto vs behold our weaknesse and put to thy helping hand to support vs draw vs and so shall we come vnto thee Sanctifie all meanes for our helpe furtherance thy Word Sacraments Prayer Meditations Conference and the like especially let thy loue renewed vpon vs this day stirre vs vp to such an answerable measure of true thankfulnesse as that hereby we may be whetted and haue such a new edge set vpon our desires as that we may goe through all hinderances and with all readinesse performe our dutie vnto thee And forasmuch as the night now approcheth wherein we are to enter into our beds as into our graues and there is no power in vs to rise any more or to saue vs from death and destruction O blessed God be thou our protector and Sauiour Bestow such a competent measure of refreshing by quiet sleepe vpon vs and so safegard and defend vs as that being preserued safe by thy prouidence and comforted by thy blessing wee may rise to morrow more able and willing to serue thee in our vocations And these graces we craue as for our selues so for thy whole Church and for euery part and member thereof especially for these Churches vnder the gouernment of our Kings Maiestie for his royall person and for all estates and degrees vnder him Lord look not vpon the crying sinnes of these miserable times bring vs speedily home vnto thee by true repentance and amendment of life and for thine owne glories sake still let the true religion flourish amongst vs confound all plots and deuices to the contrary Be pitifull to all our afflicted brethren be mercifull to all our kindred and more speciall acquaintance knitting vs all together by the firmest band of the Christian faith til being thus coupled together we grow vp to a perfect temple in the Lord and that onely for the merits of Iesus thy dearely beloued Sonne and our infinitely louing Sauiour and Redeemer Amen A Prayer for the Sabbath before publike meeting O Eternall God who hast commanded a double Sacrifice to bee offered euerie morning and euening vpon the Sabbath day we thy vnworthy seruants here humbled in thy presence in obedience to thy commandement according to our boundē duty desire to offer this double Sacrifice of praier in thy house the house of Prayer And we account it no small part of our happines that we may thus freely thus often come into thy holy presence for in thy presence is fulnes of ioy and pleasures for euermore Blessed be thy name O Lord that wee are yet continued in the Land of the Liuing and that with our life wee haue spirituall light without which our life were more terrible then death and that when we haue abused and walked vnworthy of the light louing darkenesse and liuing therein this glorious light is stil continued to enlighten our darkenesse and to guide our feete in the way of peace Good Lord sanctifie vs and dispose vs now aright seeing by thy prouidence we are this day to assemble and meet together in thy house that the beames of this light may shine amongst vs. Forgiue vs all our sinnes purge and wash vs with the blood of Iesus Christ that euen as the Israelites being washed and sanctified saw thy glorie vpon the mount so we may be fit to come into the same presence of glory Dispell in vs the thicke clouds of natural dulnesse that ouer-spread the eye of our mind so that the light though most cleare cannot breake forth vnto vs remoue that hardnesse of heart which maketh vs insensible and without feeling either of thy most grieuous threatnings or of thy gracious promises suppresse in vs all inordinate affections of anger malice hatred and enuy emptie vs of pride worldlinesse vanity and prophanenesse that as new borne babes we may desire the sincere milke of thy word to grow thereby Put into vs due consideration that we may take heed to our feete when we enter into thy house and not offer the Sacrifice of fooles Thus dispose vs O Lord to thy publike seruice and because a little leauen leaueneth the whole lumpe thy Sabbaths are defiled by vanity and worldly imployment euen when wee are gone from thy house mercifull Father restraine vs here-from helpe vs to consecrate this day as glorious vnto thee and to be sober in eating and drinking holy in conference and talking heauenly in meditation seeking in all things the best edification of our selues and others Open our hands to the necessities of our poore brethren and our hearts to haue compassion vpon such as suffer and be in misery That in all we may be to the praise of thy name keeping a most holy rest and in thy good time come to rest with
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