of God which hath these holy properties Iames. 3.15.17 it is pure next peaceable sober tractable ful of mercie and good fruits without iudgeing or dissembling The Papists endeuor to defend the locall descension with traditions and authoritie of the Church some Protestants which hold this defend it or desire to doe it by Scripture And albeit both agree touching his descent yet they disagree touching the end of his descension The Popish tradicion or vnwritten veritie is that there bee foure chambers in hell The first is purgatorie the second is the Limbo of the fathers beefore Christ the third is the Limbo of infants not baptised the fourth is the lowest place or hell of the damned Now they affirme forsooth that Christ went downe to the Limbo or lake where the Fathers were before his comming kept as it were in a barren drie cold wildernesse as in a prison for they spake of this place as of the porch or entrance into hell and they say they haue Scripture for it Psa 107.16.18 Zach. 9 11. Es 38.10 I answere first this popish inuention is farre from Scripture for wee neuer read of any such place or words tending to such a purpose Secondly the Scripture neuer speakes but of two places one for the elect and an other for the reprobate men and Angels thirdly as for Abrahams bosome it can not signifie either Purgatorie or any Limbo First for that there was ioy in Abrahams bosome but here as they say is none Secondly for the distance of place was so great betweene it and the hell of the damned Luke 16. that it can not bee any Limbo which as they say is so neere hell as if there were but an hedge betweene them Thirdly wee say the Fathers had the same Christ with vs. He. 13. the same faith Heb. 11. the same Sacraments in substance 1. Cor. 10.1.2.3 Ergo they had the same glory and therefore neuer came to Limbo Lastly it is cleerly auouched that the soules departed before Christ went to God that gaue them Eccles 12. The Protestants which defend a locall descention are of this iudgement for that they finde some Scriptures which seeme to serue well for this purpose The first Scripture which is most cited to this ende is 1. Pet. 3.19 Christ was quickned in spirit by the which spirit hee went and preached to the Spirits which are in prison First for this Scripture it is like that hee alludes here to that which is written Gen. 6. ver 3. My spirit shall not alwaies striue with man For it was the spirit of Christ which then preached by Noah and the ancient Patriarches before him against whom those Gigantine spirits of Cains progenie did so resist to their owne perdition I say therefore that the spirit of Christ which is here said to preach was not his soule but his God-head or the holy Ghost who proceedes from the Father and the Son And againe this is said here that this spirit did quicken him or rased him from the dead Now it is cleere that the holy Ghost quickned Christs dead body vniting his soule and body againe together in his resurrection and that by his owne almightie power Rom. 1.3.4 and 8.11 Further it is here said that he went to preach to the spirits that are in prison whereby they vnderstand the damned I answere take the words following which were disobedient in the dayes of Noah And now see what can they make of it But that he must goe preach to a few damned Ghosts and not to all in hell To be short then the meaning of this place is this that Christ in his eternall God-head did preach by Noah as by other Patriarches vnto the soules that are now in prison which in the dayes of Noah were men liuing on the earth at which time Christ did preach vnto them and neuer since The same Apostle hath the like speech 1. Eph. chap. 4. ver 6. Vnto this purpose was the Gospell preached vnto the dead The second Scripture most vrged for this purpose is the place before cited Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption I answere Saint Peters drift here is plaine hee alleadgeth this Scripture to proue the resurrection as ver 33. He seeing this before spake of the resurrection of Christ what spake he namely these words his soule was not left in hell Now I trust no man will say there is any resurrection of the soule The word Soule signifies often the whole person Rom. 13.1 1. Cor. 15.41 Reue. 20.14 1. Co 1.15.55 as Leu. The Soule that sinneth shall dye The word here translated Hell signifies also as often the graue And Peters opposition betweene Dauids graue and Christs hell is to be obserued for Dauid saw-corruption in his graue but Christ did not albeit hee were locked vp in the graue as sure as he for three dayes Quest 41. I pray you passe by all other arguments and controuersies concerning this Article and let mee heare your iudgement and beleefe plainely as you can and what vse you make of this faith Ans I must then passe ouer their iudgement also which take the word Hell for the extreeme hellish sorrowes which Christ suffred on the Crosse and in the Garden And I will doe so willingly for I trust none of them loue to bee contentious Yet to giue reason of my dislike of this acceptation I answere such as bee brethren on this wise breefly First that Christ in his death and before did suffer extreeme sorrowes and therefore the same set downe clearely before may not here bee obscurely repeted Secondly that his passions before death were inuisible and inexplicable not terrors but hellish torments his bloudy a Luk. 23.24 sweat his b Mat. 27.47 strong crying his c Heb. 5.7 amazednesse are cleare and most euident demonstrations I doe therefore iudge these words hee descended into hell are best vnderstood in the fourth acception of the word for by the graue or this word Hell that base condition of the body lying in the graue as it were in the dungeon and bondage of death is often vnderstood and in this state was Christ in the graue all which time the Diuell and the Iewes and death seemed to triumph ouer him for thus the Scripture speakes as of him Es 53.8 Hee was taken out from prison wherefore for a time hee lay as swadled in the bands of death so of his type Ionas cha 2. ver 2. In mine affliction haue I called vpon the Lord and he hath heard me from the belly of Hell haue I called vpon thee and thou hast heard my voyce And albeit Christ was exceedingly humbled on the crosse and accounted as one forlorne and forsaken of God yet the rage and madnesse of his enemies had not beene satisfied vnlesse hee had wholy lyen shut vp and bound vp in the graue For they were not quieted nor secure touching their victorie
among Gods people And thē the poore man maried shal be blessed in the Church of God as well as the rich and as for the most part as daily experience teacheth vs more comforted and blessed in his wife and children Of this point Master * The Martyr Hooper speaks on this manner They be worthely condemned that for pouertie foolish vowes or for easinesse of life refuse matrimonie and tarrie in the present danger of fornication of the concupiscence of the flesh c. Lastly the old Pagan Romaines commended mariage in the poorest Secondly the second barre and preseruatiue of a chast life in temperancie and sobrietie in meates and apparell how profitable this vertue is at all times and how needfull also the religious fast and abstinence is for the humbling of our soules and bodies as often as wee bee called and occasioned hereunto all wise men know and haue euer testified with God and his word in all ages And contrarily how fulnesse of meates and excesse in apparell doe so carry men headlong into all loosenesse that they cannot bee contained by any good meanes within the bounds and lysts of a chast life Thirdly the third barre and preseruatiue of chastitie is prayer This is such a holy worke of the spirit of sanctification in vs as can neuer proceede from vs vnto God nor returne vnto vs with comfort but when the heart is purified by faith and our whole bodie and soule and spirit bee kept as chast vessels of holinesse and honour to serue the liuing God So that prayer preserues chastitie and chastitie fits and helps vs vnto prayer Fourthly the fourth barre of a chast life is the societie and companie of the faithfull This the Apostle sheweth saying flee lusts of youth follow after righteousnes faith 2. Tim. 2.22 loue and peace how this may be done is intimated in these words keepe with them which call on the Lord with a pure heart And of this Salomon speaketh Prou. 13.20 he that walketh with the wise shall be blessed but a companion of fooles shall bee afflicted Of this the Psalmist warneth vs by his owne example Psal 119. saying I am a companion of such as feare the Lord. And wee bee often charged at no hand to conuerse with the wicked Psal 1.1 least we be tainted by them for he that toucheth pitch can not be vndefiled and a speciall prohibition is giuen vs to auoid the cōpanie of all vnclean persons Ep. 5.3.4.5 where the Lord assuring vs that such haue no portion of inheritance with Christ in his kingdome he cōcludeth be not therefore companions with them Fiftly the fift barre and preseruatiue of a chast life is to trauell and labour in a calling allowed of God How dangerous idlenes is pestring the Church and common wealth as with many grose sinnes so with the sins of whoredomes and adulteries in speciall manner was before shewed Contrarily the continuall labour of an honest calling doth so exercise body and minde and the whole man that such men specially hauing tasted of godlinesse and hauing put on Christ can not so easily be baited when occasion is offred neither doe they take such thought as the Idle man for the flesh to fulfill the lusts of it Rom. 13.14 Quest 133. Now proceede to the examination of the Conscience Ans Heere for the vse of all that hath beene taught concerning this Law euery man must enter into his owne heart for the diligent examination of his owne Conscience And because Christ hath taught vs that there is an Adultrie of the heart as wee haue heard First inquire whether in any place or time thou hast giuen thine heart leaue to thinke vpon vncleane and filthie matters and motions how farre thou hast intertained and delighted and dwelt on such vnchast matters if thy Conscience herein pleade guiltie of any consent it is the breach of this commandement and this Law comdemnes thee Secondly Inquire whether seeing any woman young or old thou hast burnt inwardly in lust towards her and in this lust hast consented and practised to obtaine thy filthy harts desire if thy conscience cries guiltie this Law condemnes thee Thirdly inquire whether thou hast vsed any lures to fill thine eyes with adultry as naked pictures an vnchast countenance becks signes as painting laying out of haire stage-plaies amorous dauncings strange and whorish attire drinkings feastings and such like if thy conscicence cry guiltie this law condemnes thee Fourthly inquire whether selfe-loue hath so beewitched thee that thou hast thought thy selfe eyther for beautie or other gifts of body or minde to bee the very minion of the world able to allure any to commit filthinesse with thee if thy conscience cry guiltie this Law condemnes thee Fiftly inquire whether thou hast beene infected with the lures of vanitie to fill thine eares with adultrie whether thou hast taken any delight in reporting and remembring thine owne or other mens vncleane practises filthie vnsauerie wanton and whorish speeches amorous lookes songs if thy conscience plead guiltie this Law condemnes thee Sixtly inquire whether thou hast fedde thine owne senses and parts of thy body with any other inticements vnto vncleannesse as the braine by curious and costly confections of strange perfumes to allure thy selfe and others to vncleannes if thy conscience plead guilty this Law condemnes thee Seauenthly inquire whether thou hast liued in a lawfull calling honestly or followed idlnesse or willingly consorted with such by whom thou mightest bee enticed and drawen away to commit filthinesse if thy conscience plead guilty this Law condemnes thee Eightly inquire whether thou hast euer committed any of the grose sinnes of actuall Adultrie or of whoredome or of incest or of those most vnnaturall sinnes of Sodome if thy conscience plead guiltie this Law condemnes thee Ninthly inquire whether thou hast maried for carnall respects for riches beautie and to satisfie thy carnall lusts with idolatry Atheist and such like and not in the Lord whether without consent of parents and parties if thy conscience plead guiltie this Law condemnes thee Tenthly inquire whether in the maried state thou hast beene carefull to keepe the mariage bed vndefiled carefully auoiding all bitternesse and occasion of iarres as also all whorish and immoderate lustes if thy conscience pleade guiltie this Law condemnes thee Eleauenthly inquire further whether thou hast giuen thy selfe any heathenish libertie or counselled others to fall into the sins of polyganie diuorcements or practised or occasioned or wincked at any pollution or vncleannesse which thou mightest by authoritie thy place word or countenance haue restrained if thy conscience plead giuiltie this law condemnes thee Twelftly Inquire with what care and conscience thou hast vsed the good helpes remedies and meanes which God hath giuen thee to preserue thy soule and bodie in holinesse and honour whether thou hast reiected mariage either as vncleane or as an vnquiet state of life whether thou hast carried thy selfe in a sober course of
greatest part of this world is in a spirituall bondage as it were captiues vnto Sathan and by him vnto death eternall as he is said to haue his throne among vnbeleeuers Reuel 2.12 Sixtly The old Dragon Reuel 12.9 because Sathan and all his wicked spirits haue many yeeres experience to seduce and to hurt Gods people Seauenthly Beliall 2. Cor. 6.15 for that as some say he is the author of confusion as Christ is of order These names are not giuen to one euill spirit as the chiefe Lord and commander of all the rest but the Scripture speaketh of these inuisible spirits after this manner to teach vs first that all wicked spirits doe conspire and agree as it were vnder one gouernment kingdome and cursed league to dishonour God and to destroy men Secondly for that they desire to tyranize ouer the soules and bodies of men euen in earth Lastly it is manifest that these names Principalities Ephe. 6 12. Dominions Powers and Thrones are come to all Diuels without exceptions Secondly what knowledge our spirituall enemies haue the Scripture best teacheth vs for the Scripture testifieth of their long experience deep knowledge great strength to hurt vs. First their experience is of fiue thousand yeeres and aboue Secondly By their long experience and quicke sight they are seene in the qualities and causes of most naturall things in this present world Thirdly they can soone discouer by reason of their agilitie and swiftnesse thinges which are far distant Fourthly They are well seene in the historie and bookes of holy Scripture Mat. 4.6 Fiftly and lastly they are often called to and sent of God for the execution of his iustice whereby they are able to speak other-whiles the truth of future euents as the Diuell did to the witch of Endor of Sauls death 1. Sam. 28.19 Thirdly for Sathans works hee and all wicked spirits are meruailous expert to hurt any of the visible creatures in the ayre in the water and on the earth and to worke great wonders where and when the Lord seales them his commission There strength appeares in Egipt in the grieuous and great plagues wherwith the Lord smote Egipt Psal 79.49 There strength appeares in that strange affliction of Gods holy seruant Iob by open violence of tempest destroying his children by secret suggestions in theeues and robbers spoyling his cattell and goods and close practises of strong poyson infecting his body with incurable botches and boyles Iob. Chap. 1. 2. Lastly the persecution of the Church of God by Tirants by Heretikes Witches and Wizards hath euer beene by the secret practises of wicked spirits working in the Children of rebellion Es 8.19.20 Leu. 20.6 1. King 22.22 Conferre these Scriptures 2. The. 2.9.10.11.12 Reuel 2.10 Deut. 18.10.11 Leue. 20.27 Eph. 2.2.3 Quest 28. Now let vs heare the second point noted in the Answere of the 26. Question namely that Sathan works in all that are without Christ and how that is Ans Wee can easily proue that Sathan worketh in the children of rebellion and hauing receiued the spirit of grace and of iudgement soone discerne where hee worketh but very hard is it for vs to know in what forme and manner wicked Spirits so infect all vnbeleeuers The holy Ghost assureth vs hee can occupie and worke in them vpon the principall parts and faculties of the Soule and first for the heart the seat of our affections The Diuell put this in Iudas heart to betray his Maister Iesus Christ Ioh. 13.2 1. heart The Diuell commeth to the hearers of the word which are likened to the high way and takes away the word immediately out of their hearts Luke 8.12 Mar. 4.15 The Diuell filled Ananias and Saphiras heart with hypocrisie Asts. 5.3 2. minde Secondly for the minde and reason this part also is readie to heare and entertaine all euill motions of wicked spirits for they are called spirits of errour because they doe fill mens mindes with errour 1. Kings 22. and hold the mindes of men as it were fast bound that they may not admit the gracious light of God shining vpon them 2. Cor. 4 4. Where Sathan dwelleth signes of secret working To know then where Sathan dwelleth The Scriptures sets before vs these speciall arguments following First a heart filled with vnbeleefe Act. 5.3 Secondly The minde full of grosse ignorance in the very grounds of Saluation 2. Cor. 44. Heb. 5.12 Thirdly To walke in darkenesse when men pretend knowledge 1. Iohn 1.5.6.7 Fourthly to dwell in polution and vncleannes of body and mind argue Sathans presence and effectuall working Mat. 12.44.45 Fiftly To rest contented with a bare historicall knowledge of the Gospell Luke 8.12 Sixtly to persecute the word with blasphemies Mat. 12.30 with violence Iohn 8.44 and with secret and subtile practises Act. 13.10 Seauenthly to bee so choaked with cares and pleasures as that the word cannot bee fastened on the heart Luke 8.14 Eightly long contempt of the meanes of Saluation argueth Sathans effectuall working 2. Tim. 2.25.26 Next for the manner of Sathans working in men As the holy Ghost works inuisibly and spiritually neither seene nor heard but felt inwardly in some measure in all true beleeuers better knowen by the fruits then by any sense much like the winde blowing where it listeth Iohn 3. euen so the operation of wicked spirits in vnbeleeuers is by an inuisible and secret breathing and suggestion when as men are perswaded they are carried away with the very imaginations and motions of their owne hearts and as the light of the Sunne peirceth the clouds water and aire so doth the Diuels operation the bodies of men Quest 29. I feele often many strong motions within mee which cause mee to tremble and I know not whence they come for I striue against them I feare euen to name them Ans All Gods people are so troubled in like manner much or little These motions and thoughts proceed from a speciall agent because first being so euill they proceed not from our soules nor from our corruption for that wee doe not delight in them at all but rather suffer them do any thing to trouble vs secondly Gods spirit is no cause of them for that they be so euill thirdly such strange and sodaine motions must come into vs by the secret working of Sathan Let vs then reioyce that we doe not intertaine them but pray and striue euer against them Quest 30. Now proceede to that you said in the third place Question 26. that all men without exception are bound ouer in this spirituall bondage vnto Sathan beefore that Christ lose them Ans True it is so And such a bondage and seruitude this is that these miserable captiues thinke not their state to bee a bondage but a freedome and so addicted bee such to follow Sathan that much calling and crying cannot reclaime their dead hearts Luke 11.21 till Christ himselfe vouchsafe to bind the strong man and to cast him forth and to open
vnto God And the Israelites for the golden calfe saw the forme and knew right well the matter of it and set it vp for none other cause but to stirre vp their affections the better to serue the inuisible God yet they were most fearfully plagued for their inuention Lastly we may not shew any signes of fauour by our presence or otherwise vnto this Idolatrous worship against this the Apostle disputeth 1. Cor. 8. and Rom. 1. Quest 81. Proceede to an other branch here forbidden Ans 3. sinne An Image to represent the false God or any of the creatures to worship them by it The third sinne here forbidden is to erect and set vp an Image to any false God and to worship any false God or any of the creatures in heauen or earth or in the water vnder the earth in by with or beefore an Image fained and set vp to this end and purpose This was the great Idolatrie of the Israelites in the molten calfe after the manner of the Egiptians madnesse and blindnesse of Pagans Rom. 1.23 Herod li. 1. c. 2. saith that the Egiptians were the first that made Images to represent their Gods with what figures they listed Against this the Prophets spake and writ much in their times as Ier. Chap. 7. ver 18. and 44.17 where hee teacheth vs how this blinde kinde of Idolaters euer conclude of religion by their bellies For thus they reasoned then in defence of their superstition and Idolatrie The worship of the Queene of heauen that is of the Sunne Moone and Stars is best for when wee continued that religion then had wee plentie of victuals and were well and felt none euill And thus doe the children of the false God euen the Papists to this day conclude against Gods holy and pure worship For they fill their Temples with the Images and pictures of the Apostles Euangelists Martyrs Confessours Virgins Angels Archangels and such like worshipping their Image and inuocating the Saints departed beefore these dead pictures as is well knowne by the practise and charge of the Church of Rome and if they relinquish this abhomination they are setled in this mis-beleefe they shall not prosper But Gods pure worship and wisedome and will is knowne onely to Gods faithfull people vnto whom the holy Ghost giues this speciall marke they abhorre all monuments of superstition Esay 30.21 because inuocation of Saints is forbidden first by the Apostles Act. 10.25 and 14.13 Secondly by the Angel Reue. 22.8 Iud. 13.16 Thirdly for that it cannot proceede from faith Rom. 10.14 Fourthly for that they see not the meaning or sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grones and desires of the spirit of prayer Rom. 8.26.27 Fiftly for that the mediator of our intercession must sprinkle our prayers with his blood and so present them to God Sixtly for that the faithfull neuer worshipped but Iehoua Father Sonne and holy Ghost Images and pictures beegan to bee set vp in Churches about the yeare 380. the first occasion was this they reuerenced greatly the holy memorie of the Apostles and Martyrs of those times and therfore set vp in priuate houses the pictures of them as wee doe in these times the pictures of Maister I. Caluin maister P. martyr Beza Bucer Melanchthon and others from their priuate houses they began euen then to set them vp in Churches but onely for memorie sake and yet the Godly Fathers then were offended that these Images made onely for ciuill vse should be set vp in Temples desiring to retaine as they speake pristinam primitiuam simplicitatem for they feared the mischiefe which followed See the Booke of Wisedome Chapter 14.10 11.12.15.16 to the like effect Quest 82. Proceede to the fourth Sinne. Ans Vnder this kinde of seruing God in and by Images heere forbidden all the inuentions of men as touching the substance of Gods worship are condemned and such seruice of God the Apostle containes vnder this one generall head will-worship Col. 2.23 Deut. 12.8 Yee shall not doe euery man what seemeth good in his owne eyes Es 29.13 Their feare toward mee was taught by the precept of men that is they worship mee in vaine following the precepts of men Mat. 15.9 For this practise the Prophet Ieremie saith the people of his time did walke stubbernly after their owne heart Ier. 13.10 and 16.13 and 18.12 and 19.15 All corruptions and sinnes in preaching the word in hearing the word in administration and participation of the Sacraments and in inuocation contrary to the former rules of pietie as being meerly of the diuell mans inuention belong to this question and are here condemned Deut. 12.32 1. Sam. 9.13 8.10 as for example in the blasphemous sacrifice of the Masse for the holy Sacrament of the body and blood of Christ is quite prophaned by the doctrines of the sonne of perdition Master Iuell against Harding all the points in the Masse Christ hauing ordained no such sacrifice and therefore all their Priests are no more the Priests of the Gospell being not ordained to preach but to sacrifice for the quicke and dead neither is it possible if the doctrine of Papists be true that without ordination there can be no Church that the Papists haue euer had any Church Ministerie Priesthood or worship of God since first they were ordered to sacrifice for the quick and dead Quest 83. What occasions of Idolatrie be here forbidden Ans Occasions of Idolatrie 1. Presence in the Idols Temple All occasions whereby our hearts may bee stollen away from the pure worship of God vnto Idolatrie As first to yeeld bodily reuerence to the Masse or Idols seruice whatsoeuer wee pretend to the contrary this sinne is condemned 1. Cor. 8. chap. and 10. where these reasons of great waight may bee noted first the true worshipper may not bee partaker of the sacrifices and Sacraments of a contrary religion and of contrarie effects The supper of Christ is the communion and participation of the body of Christ but the sacrifice of the Masse is the communion and drinking of the cup of the Diuell 2. Worshipping or gracing the Idoll by any gesture or action 1. Cor. 10.21 Secondly againe we must glorifie God in our bodies and in our spirits for they are Gods ver 26. Secondly any signe of fauour or liking of an Idoll or Idoll-seruice 3. Reseruation of reliques as of the nayles which pierced Christs body which the Papists say were but three and yet make the people beleue those three bee wholy in seauen seuerall places the like may be said of most of their reliques which they haue fetched from the Turks by their owne confession 4. To remember Idols or false Gods in our common speach by kissing it or capping bowing kneeling before it though they pretend all they doe is to the person represented by it against this speaks Hosea in his time in these words Chap. 13.2 The Idolaters say one to another whiles they sacrifice a man
c. Mar. 7.21 And vnto this kinde referre we all inward anger wrath malice hatred enuie fretting contention debate grudge desire of reuenge to bee fierce heady neuer appeased but a stoick in other mens harmes and such euils which breake the bands of loue The Scriptures which condemne these secret sinnes of the heart are these Leu. 19.17 Thou shalt not hate thy brother in thine heart 1. Iohn 3.15 He that hateth his brother is a man-slayer Prou. 22.24.25 we bee forbidden to haue any familiaritie with or to striue against an angry man reason is giuen of this charge Prou. 26.21 for the contentious man is apt to kindle strife as the cole the coles and wood a fire Eph. 4.31 Let all bitternesse anger and wrath crying and railing be put away from you with all maliciousnesse and be ye mercifull forgiuing one another euen as God for Iesus Christ his sake hath forgiuen you The Heathen do describe and distinguish Anger Wrath and Enuy as followeth Anger is the beginning of madnesse Anger is a fiery hote boyling of the bloud in and about the hart which by degrees becomes wrath then seeks reuenge againe Anger is the drunckennes or giddinesse of the Soule Wrath admitteth no good counsell Anger is the roote of malice murther and death Enuie is a prying into the prosperity and gifts of other men with griefe of minde for our owne wants a vice compounded of hatred against our neighbour Num. 12.10 and of selfe-loue Anger is not alwaies taken in the euill part Mar. 3.5 Eph. 4.26 but vnaduised and exceeding which without grace preuenting breeds wrath hatred fiercenesse and madnesse as we see in Cain Saul Herod The spawne and seede of all these bitter and fowle sinnes are in the hart euer since the fall of Adam and will neuer cleane out till the last day for this cause Sathan finds it no matter of difficultie by breathing into the mindes of the children of rebellion Eph. 2.2.3 to swell them with wrath and malice one against another he proceedes in the worke in this order first How Sathan kindles anger and wrath in men hee worketh in our affections a secret misliking of men and often for no certaine or knowne cause Secondly if wee mislike wee cannot beare at such mens hands any thing wee can suffer in others and so the fire of indignation begins secretly to kindle within vs. Thirdly Anger continued without grace preuenting and remedies applyed burnes excessiuely and breaks out into hatred fiercenesse wrath and mallice Fourthly hatred and wrath are so fiery that they can hardly be quenched before they come to reuenge Fiftly desire of reuenge brings murther Implacabilitie followes in a number of fierce mad men for by degrees they become such as can neuer be appeased as the mad Iewes against Paul Act. 21.31 and 23.12 Rom. 1.30 Wherefore looke well to the first motions of anger in the misliking or despising of any man in thine heart preuent all occasions and intertaine not but fight against such affections for they are dangerous Lastly for inward sinnes the stoicks are here condemned which is not to be moued with any bowels of other mens The carnall in his owne iniuries is quick but cold and dead in the euills of other The second kinde of externall cruelty which Christ condemneth Mat. 5.22 is the crueltie of the countenance which appeares more or lesse in the face commonly or by the euill gesture cariage of our selues in any other part of the body This crueltie breaks forth first in the whole countenance either fierie and fierce or pale trembling and cast downe as in Cain Gen. 4.6 Why art thou wroth and why is thy countenance cast downe This outward cruelty of countenance hath killed many a man or by a scoffing flering face to greeue the heart of any man The holy Ghost counts it very cruell persecution in Ishmael against Isaac Gen. 21.9 Gal. 4.29 Sarah saw Ishmael scoffing laughing scornefully she knew forthwith the malice of his heart and therefore prouideth that both hee and his mother be cast forth out of Abrahams familie that is out of the Church These scorners are grieuous sinners before God Prou 24.9 The wicked thought of a foole is sinne and the scorner is an abhomination vnto men Pro. 9.7.8 Iudgements are prepared for the scorner and stripes for the fooles back Prou. 19.29 Secondly this cruelty otherwhiles is manifested in the eyes fiery and flaming which are common signes of contention and drunkennes as the Lord himselfe testifieth Pro. 23.29.30 By this euill eye the rich scare away the poore And therefore the Lord commandeth the lender not to looke on his poore brother with an euill eye Deut. 15.9 Thirdly this crueltie appeares also by the knitting and bending of the browes in a sowre and lowring countenance Mat. 6.16 by wagging and shaking of the head and hands gnashing of the teeth gaping of the mouth thrusting forth the tongue Dauid the liuely type of Christ complaines against this often Psal 35.21 They gape on me with their mouthes saying a ha our eye hath seene ver 16. gnashing their teeth against mee And this crueltie was practised against Christ Mat. 27.39 They that passed by his crosse reuiled him wagging their heads c. All kindes of iesting and scorning in word or action are condemned of God The Scorners iest at mens infirmities and vertues and for not doing as they doe 1. Pet. 4.4 Chams iesting brought a curse on him and all his posteritie Gen. 9.25 Michol for scorning Dauids holinesse was barren all her life 2. Sam. 6.23 The Philistines iest and scorne the seruant of God Sampson to their owne ruine and heauie destruction Iud. 16.30 Shemei scorned Dauid to his owne wrack after for all his submission Dauids messengers were scorned and euill entreated by the Ammonites which turned not long after to their ruine 2. Sam. 10.1 7. The Idolatrous men of Bethell taught their children to scorne the Lords Prophet Elisha as hee passed by them God smote them with a present plague they were deuoured of wilde beasts So the Lord smote them to testifie to all ages how his fierce wrath is euer kindled against this sinne To conclude the wittiest kinde of iesting which the heathen euen in Athens did esteeme and grace as a special vertue the Lord condemnes it as a grose sinne and forbids it for euer vnto his people Eph. 5. Neither may wee take any liberty in this sinne eyther by Esaiah or Elias example scorning Idolaters for their palpable blindnesse and grose impietie against God for they were acted and moued by extraordinary motions of Gods spirit both to speake and to write against Idolatry Lastly to arme our selues against this kinde of crueltie Preseruatiues first giue thy selfe to prayer Psal 109.2 The mouth of the wicked and the mouth full of deceit are opened vpon mee c. but I gaue my selfe to prayer Secondly giue thy selfe to meditation in the word 119.51
friendship and neighbour-hood thirdly against any man for the Image of God is to be respected in euery man Gen. 9. Secondly in the forme and manner of proceeding in this action these differences must bee respected First There be some close practises of crueltie as either to consent counsell or command secretly the death of any man as Saul in the death of Stephen Act. 7.58 Herod for the Baptist Mar. 6. Iesabel against Naboth Dauid against Vrias 2. Sam. 13.28 or to poison secretly any man as Iesuites do Princes witches doe many being taught by Sathan in their practises or in iudgement secretly to peruert iustice for rewards is an exceeding great crueltie This we see in wicked Felix against Paul Act. 24.25 and 28. Secondly some open actuall cruelties first in the open courts of iustice and iudgement to let the murtherer escape with his pardons or howsoeuer this is great crueltie against the whole land which must then beare the wrath of God for the sinne of one man Num. 35.16.33.34 Secondly out of iudgement there are many kindes first against the liuing secondly against the dead Crueltie against the liuing is to take away the life of any or to hurt or wound any man in body or in soule Crueltie against the dead as not to burie the dead is a heathenish inhumanitie and a punishment for the wicked Ier. 22.19 2. Chro. 36.8 First concerning the murthering of parents and children the sinne is so detestable and against nature that heathens being * Romulus demanded wherefore they made no Law for the punishment of such sinners they answered first for that they thought such euils could not be committed of any againe the Heathen Iudges made a law that a Snake a Dog a Cock and an Ape should bee bound together in a sack with the murtherer and all cast into the deepe sea for that they would haue no man once thinke of such sinnes but with horrour and trembling If these sinners escape the hands of men we neuer reade or find that they do escape the heauie iudgements of God as wee see in Absalon and Cain they are set forth as memorable examples for all ages Quest 122. What thinke you of a combat for the ending of some strife and to trie a truth Ans First it hath no warrant from God in his word Dauid for his combat with Golias had an extraordinary motion So likewise Phineas and Elias when they slew those Idolaters and vncleane persons Secondly I say that the Lord in his wise prouidence hath appointed other Lawfull meanes to appease strife and to manifest a truth if hee will haue it reueled Thirdly and lastly wee know by experience that this is an occasion of sowing the seede of contention and strife in many and the cause of much bloud-shed in Children and posteritie Fourthly the very Pagans will denie this to be fortitude Aristole will condemne it for foole-hardines Quest 123. Now proceede to the affirmatiue part and tell me breefely what is commanded in this Law Ans The summe of this part is this doe what lyeth in thee to preserue the life body and soule of thy neighbour And here wee shall not neede to dwell long for that hauing seene the deformitie darkenesse and danger of the former sinnes wee may soone espie and see the beautie brightnesse and excellency of the contrary vertues here commended First if wee take some short view of Christian charitie commaunded in the whole Law wee shall the better perceiue what speciall branches of it are commended here vnto vs. Loue or Charitie may well be described to be a supernaturall grace or gift of God proceeding from faith vnfained and from a pure heart kindled and wrought in vs by the sight of the pardon of sinnes and the feeling of the loue of God shed into our hearts First that it is a gift of God Saint Iohn teacheth 1. Epistle Chap. 4.7 Loue commeth of God and euery one that loueth is borne of God and knoweth God Secondly that it resteth in a cleane hart Saint Paul sheweth saying 1. Tim. 1.5 Loue proceedes from a pure heart Act. 15.9 from a good conscience and from faith vnfained Thirdly that it is a consequent and fruit of the pardon of sinnes Christ assureth vs. Luke 7.47 Many sinnes are forgiuen her for she loueth much and faith quickens and informes loue rather then loue faith Fourthly and lastly that here is required the feeling in gods loue appeareth Rom. 5.5 The loue of God is shed into our harts by the holy Ghost which is giuen vs. The commendation of this grace is great in Scripture First it is the girdle and band of all perfection teaching vs how to make right vse of all the gifts and graces wee receiued for the mutuall good and edification one of another Col. 3.14 Secondly it is patient and gentle 1. Cor. 13.14 and so the mother of all peace and concord teaching vs to passe by many iniuries to continue our peace with God and men 1. Cor. 13. Thirdly It is more profitable in the Church then any of the extraordinarie gifts of the spirit as the gifts of prophecying of strange tongues of healing and such like 1. Cor. 13. ver 8. Fourthly it is an infallible testimonie vnto our spirits we are translated from death to life if we loue the Saints 1. Ioh. 3.14 Psal 16.4 Fiftly the Lord Christ labours to beate this into mens hearts Mat. 5.23.28 which men will not receiue without Gods speciall grace haue seasoned them that no seruice to God is accepted without faith to God and loue to men Es 1. Rom. 14. Heb. 11.6 Quest 124. But I pray you let vs heare what speciall branches of obedience be here commaunded Mercifulnes or humanitie to man and beast Ans First as God condemneth all crueltie to the creatures so God commendeth here the cherishing and preseruation of the life of man and beast he hath here set himselfe a patterne and example for vs to follow Psal 145. God is good to all creatures he giueth to beasts their food and to the rauens when they cry Psal 147.9 Pro. 12.10 A righteous man regardeth the life of his beast but the mercies of the wicked are cruell A holy selfe-loue in the preseruation of our owne soules and bodies Secondly A holy selfe-loue is here commended for we must with continuall care endeuor the preseruation of our soules and bodies euerlastingly by the right vse of the means which god in wisdome hath appointed The soule must continually be fed and nourished with the knowledge of God and good things Prou. 10 2â— The lips of the righteous feede many The Soule must be well dieted and for this the book of God prescribeth teaching vs to receiue the word with meekenesse as babes do their milke 2. Pet. 1.1 as the ground the seed 1. Pet. 1.23 as the stock the graft for it is able to saue the soule Iames. 1.19 Next the body must bee preserued with all
cursing all which and the like testifie cleerely of the crueltie of the heart if concerning these thy conscience plead guiltie this Law condemnes thee Sixtly inquire also if thou hast euer actually hurt mayned murthered or indangered the life of any man by secret or open practises whatsoeuer or desired the hurt or consented to the hurt of any mans life if thy conscience plead guiltie this law condemnes thee Seauenthly inquire if thou dost not in a holy selfe loue desire and care for thine owne saluation and the saluation of others in exercising thy selfe in the meanes which God in his wisedome hath hereunto appointed as reading and hearing the word of God read and preached prayer meditation conference fasting and such like if thy conscience pleads guiltie this law condemnes thee Eightly inquire how negligent thou hast beene in shewing mercie to the poore and in commiseration to such as thou hast seene and knowne in any miserie if thy conscience plead guiltie this Law comdemnes thee Ninthly inquire whether thou hast refused reconcilement when thy neighbour hath desired it or hast outwardly pretended reconciliation but inwardly intended any crueltie in thine heart if thy conscience plead guiltie this Law condemnes thee Ministers Tenthly inquire if thou bee the Minister of Christ how thou hast respected the soules of men whether thou hast euer poisoned the soules of men with any false doctrine or matter of contention or hast done the worke of the Lord negligently if thy conscience plead guilty this Law condemnes thee Ciuill magistrate Eleauenthly inquire if god hath set thee in the magistracie how thou hast done iustice and punished crueltie and bloudshed and protected the life and state of the innocent if thy conscience plead guiltie this Law condemnes thee Twelfthly let euere man inquire in euery calling if hee hath greeued or vexed the soule of any man if he hath impaired the health maimed or hurt the body of any man as Impostors vnlearned presuming in the practise of phisicke and vnskilfull in the practise of chirurgerie to the great hurt of many if thou hast any way beene the cause of any mans death thy conscience pleads guiltie and this law condemnes thee Thirteenthly and lastly inquire with what mercifulnesse thou hast tendred the life of man and beast with what loue and lenitie in word and action thou hast conuersed with men how thou hast by all well doing desired to cheere and comfort the hearts of men for the want of these vertues thy conscience pleads guiltie and this Law condemnes thee The seauenth Law Thou shalt not commit Adultry Question 125. NOw proceede to giue vs the summe and true interpretation of this Law Answere The next iniurie that is done to a mans person is Adultrie Order because a mans wife is next to a man himselfe and most deere vnto him as his life therefore to commit Adultry is euen a second murther Summe The summe is this that God doth abhorre all vncleannesse and pollution of bodie and minde Scope To preserue chastitie and therefore so must wee with all care and watchfulnesse striuing to keepe and possesse our vessels in holinesse and honour as meet temples for his holy spirit to rest in 1. Thes 4.1 Cor. 6. The best interpreter of this Law as of the former is our Lord and Sauiour Iesus Christ Mat. 5.27.32 where first he reiecteth the Pharisaicall glosse and then hee addeth his owne true interpretation The Pharises standing first vpon the bare letter of the Law and next vpon the authoritie of their auncients did affirme and teach that this Law was onely to be vnderstoode of actuall Adultrie but our Lord and Sauiour assureth vs this Law searcheth more deepely into the most secret chambers of men hearts In this Law wee are to consider First what is forbidden All kindes of Adultrie either of the heart Mat. 5.28 to lust after an other mans wife or of the other sences as of the eie Mat 5.29 in vnchast and vnseemely sight or of the eare in hearing of rotten and vnsauerie speeches Eph. 4. or of the tast in all intemperancie gluttonie and dronkennes or of the smelling by all whorish prouocations of lust in odoriferous smells or of feeling by all vnchast touching or handling of women Or the Adultrie of the tongue is to vent the vncleane lusts of the hart by vncleane speches Eph. 4. Or actuall or corporall whoredome and adulterie where wee bee to consider first of the causes which breed this sin secondly of single whoredome thirdly of incest fourthly of vnnaturall lusts Fiftly of diuorcement Secondly what is commanded wee bee commaunded to keepe our vessels in holinesse and honour and to this end wee be first to keepe the heart watchfully exercised in holy and cleane thoughts and Godly meditations Secondly to watch ouer all the sences as Iob did his eies Chap. 21 or Ioseph did his eares Thirdlie to watch ouer the tongue that it may vtter chast holie and profitable speeches Fourthly to looke we be well fenced and guarded with the walls and bars of a pure and chast life as these First mariage Secondly temperancy and sobrietie in meat or in apparall Thirdly Religious fasts Fourthly inuocation and prayer Fiftly the societie and communion of Saints Quest 126. Now let me heare what saith Christ of this Law Ans Christ saith that actuall Adulterie is not here onely forbidden but that whosoeuer fastneth his eye on an other mans wife to the stirring vp of his hart to any vncleane motions hath offended against this Law Christ first condemneth here the adultrie of the heart Christ here teacheth that wee must keepe the fountaine cleane Prou. 4.23 for that all the actions of life streame from it The Lord condemneth an vnchast heart first for that from it proceed euill thoughts adulteries fornications Mar. 7.20.21 Secondly for that he will haue vs to obay his Lawes with all the soule all the minde and all the heart Deut. 6.4.5 Thirdly the Apostle requireth chastitie both in body and minde that is holines both in body and spirit for that man is rather that in veritie which hee is in heart and minde then what he is in outward appearance 1. Cor. 7.34 Fourthly we must be like our God and put on by Christ that image which wee lost in our first parents hee reasoneth with vs thus 1. Pet. 1.13 Be yee holy for I am holy Leu. 20.26 in soule spirit and body 1. The. 5.23 Rules for the preseruation of the heart from Adultrie are these First make a couenant with thine eyes and thine heart Iob. 31.1 and 26.6 not to thinke vpon vncleane thoughts for that they are the seed and spawne of all vncleane lusts Prou. 12.2 Secondly dispute not with the Diuell alone for hee will soone inflame thee as hee did Eue to lust after the forbidden fruit and Dauid to lust after Vriahs wife Gen. 3.3.2 Sam. 11. Thirdly if lust begin to stirre in thee Iames. 1.15 1. Pet.
Apostles words are without all exception 1. Cor. 7.2.3 Neuerthelesse to auoide fornication let euery man haue his wife and let euery woman haue her owne husband Sixtly Diuorcements whether Iewish or Christian tolerate against the manifest word of God are here condemned The new Testament teacheth vs no cause of diuorcement but Adultrie Mat. 5.12 and the wilfull departure of the vnbeleeuing idolater 1. Cor. 7.15 Seauenthly and lastly all Popish Stewes Ezech. 16. Rom. 1. the sinnes of Sodome not to be named among Gods people Eph. 5.3 and all pollutions of the mariage bed contrary to the expresse charge of God Deut. 23.11 Leu. 15.2.16 Ordinary and natural fluxes Leu. 15.31.33 and. 20.18 preached by Ezech. Chap. 18. by nocturnall or monthly fluxes for the which the Lord requireth a separation of man and wife for the time are here condemned for the Lords will is that euery one know and learne how to possesse his vessell in holinesse and honour 1. Thes 14.4 Quest 131. Now proceede to the affirmatiue part that we may see in like manner what speciall vertues God commendeth and requireth in this Law Ans Summarily wee be commanded here as to endeuor and labour to keepe our owne soules and bodies in holines and honour so also to preserue what lyeth in vs the chastitie of our neighbour And the deformitie and darknesse of the sinnes beefore condemned may helpe vs to see the beautie and brightnesse of the contrarie vertues here commended which are specially these following First here wee be commanded to keepe the heart watchfully well exercised in holy thoughts and godly meditations Here let no man say with the blinde heathen that thought is free for euery man But contrarilie remember what the Lord warneth often as Pro. 4.23 Keepe thine heart withall diligence for from it proceede the actions of life And againe 2. Cor. 7.1 Seing wee haue such promises let vs clense ourselues from all filthinesse of the flesh and spirit and grow vp into full holinesse in the feare of God And this hee teacheth by his Prophet Mal. 2.15 when he saith Keepe your selues in your spirit that is keepe vnder and crucifie your affections and lusts euen the secret motions and desires of your hearts Secondly the Lord requires the sanctification of the whole man 1. The. 5.23 The soule spirit and body for that all these parts are redeemed by Christ therefore they must all bee kept holy and cleane Thirdly many not watching ouer their harts haue beene smitten with the spirit of ielousie and so of madnesse and so of crueltie and murther as wee see in Ammon and such like examples 2. Sam. 13. Secondly the chastitie of all the sences is here commanded and here a speciall watch ouer the eye and eare is required first for the eye An adulterous eye as wee heard fils the heart with vncleannesse and so inflames the whole man here then Iobs watch must bee remembred Chap. 31.1 I made a couenant with mine eyes why then should I thinke on a maide And Iosephs chast eyes and eares for hee could not endure to heare and see the vnchast behauiour and words of his mistresse Gen. 39. Thirdly the Lord here commaunds vs to keepe a continuall watch ouer our lips and tongue The Chastitie of this member is noted with these marks First the chast tongue speakes nothing but that which is poudred with salt and that which is good to the vse of edifiing and may minister grace to the hearers Eph. 4.30 Secondly to speake with shame fastnesse and sobrietie of those things which sinne hath couered with the garment of dishonestie and vncleannesse as Gen. 4. 1. Psal 51. in the title of the Psalme This is the Apostolicall charge Eph. 5.3.4 Let no vncleannesse or filthinesse bee once named among you as it becommeth Saints Thirdly Sobrietie and Temperancie in all speech Iames. 1.19 Mat. 12.19 Contrary to this are the notes of the harlot first much babling Prou. 7.11 secondly Shee is loude Fourthly the Lord here commands the chast and sober cariage of the whole man and of all the members of the bodie for like as the vnchast behauiour of any part of the bodie argues a filthie and vncleane person so the sober graue and holy vse of all the outward parts commends and declares the chastitie of the heart howsoeuer vncleannesse often and hypocrisie may bee couered vnder the vision of sobritie 1. Pet. 3.2.3.4.5.6 Ob. But some say albeit they bee not cleane tongued and fingred yet they bee cleane harted Ans Si trabs sit in oculo strues est in corde that is the sight is not good if there bee a beame in the eye and the heart is false when the outward part is corrupted Quest 132. And what bee the wals and bats of a pure and chast life Ans These fiue specially mariage temperancie prayer societie the works and labour of our calling The first is Mariage which the Lord by his owne holy spirit commends as honourable Heb. 13.4 Mat. 19. 1. Cor. 7. and commands all true worshippers which haue not the gift of continencie in this Law as the most speciall preseruatiue of a chast life In all ages God hath blessed this state as his owne speciall ordinance for the propagation of a holy seede as the Prophet speaketh Mal. 2.14 commended in all the old new Testament in the examples of all the Patriarches Kings Priests and Prophets in men of all degrees and condicions of life Obiect First but some teach that mariage doth rather pollute and defile a man then keepe him chast Ans It is the voice of Antichrist who is contrary to Christ as in all his proceedings so in this Contrarilie wee bee to remember what the spirit of Christ hath prophesied of our times saying 1. Tim. 4.1 that false teachers should come and disgrace holy mariage and reiect it as an vncleane thing but wee are to hold such doctrine to proceed from the Diuill This scripture hath beene much abused by Tatianus Montanus Tertullian Origen and after them by Hierom and Nazianzen Obiect Secondly but single life is preferred before mariage by the Apostle 1. Cor. 7. Ans Not for any holinesse or puritie in this kinde of life but for an outward and worldly respect for the Apostle so speaketh commending the single life 1. Cor. 7. ver 26. for the present necessitie because of the manifold afflictions of those times and the paucitie of true christian beleeuers least they should marrie with vnbeleeuers which was a thing most dangerous and contrarie to the expresse charge of God vnto all his people Obiect Thirdly it is further obiected in our wretched times that marriage breeds beggerie and hurts the good state of the common wealth Ans Neither pouertie nor riches can commend or discommend any holy ordinance of God let the lawes and rules of God and godlinesse be kept that euery man labour in a lawfull calling that all idlenesse and disordered life be banished and expelled from
to doe the like or allowed and approued or defended this practice in any man if thy conscience pleads guiltie this Law condemnes thee Eightly whether thou hast amplified the faults of any man his words or actions making them more grieuous then they were that thereby the person might bee more odious and vile before men if thy conscience pleads guiltie this law condemnes thee Ninthly whether thou hast at any time by slanders and false reports sought to insinuate thy selfe into the fauours of any man to the ouerthrow disgrace or hurt of any man if thy conscience pleads guiltie this Law condemnes thee Tenthly whether thou hast or dost accustome thy selfe idlie or vainely to walke about to know learne and carrie and tell tales and newes if thy conscience pleads guiltie this Law condemnes thee Eleauenthly whether thou hast receiued approued intertained Calumniations Libels false reports against any person if thy conscience pleads guiltie this Law condemnes thee Twelfthly whether thou hast spoken any vntruth in place of iudgement for then thy sin is the greater or hast brought any complaint or crime beefore the higher power or into any place of iustice to the hurt of any man and not for the iust and good causes which could not otherwise bee cured and amended if thy conscience pleads guilty this Law condemnes thee Thirteenth inquire all such as occupie the seats of iudgement and iustice as Iudges Aduocates and such like whether they make diligent inquisition for the truth whether they haue receiued gifts or for any respect patronized knowen euill causes acquited felonious persons or condemned the innocent or expounded the Law against knowledge and conscience to the hurt of any man or giuen sentence without any good care of the right force of hearing and examining proofes and testimonies if for any such cause thy conscience plead guiltie this Law condemnes thee Fourteenth inquire whether being a Notary or Scricbe thou hast in any writings added or detracted any thing to the obscuring or corrupting of any good cause or truth in hand to the breding of errour or any contention among men if thy conscience pleads guiltie this Law condemnes thee Fifteenth Inquire with what care and conscience thou hast labored and endeuored to purchase for thy selfe a good name credit and estimation among gods people or hauing a good name for to preserue or being lost or impaired by thine owne or other mens default how thou hast sought by good meanes to repaire it if thou hast neglected these things thy conscience pleads guilty and this law condemnes thee Sixteenth and lastly inquire whether thou dost not studie with all courtesie and loue with all plainnesse and simplicitie to liue and conuerse with men to the good of others to the hurt of no man if thy conscience accuse thee of any negligence or vnfaithfulnesse in procuring grace to any man according to his iust desert when it lyes in thy power to doe it thy conscience pleads guiltie and this law condemns thee The Tenth Law Thou shalt not couet thy neighbours House thou shalt not couet thy neighbours Wife nor his Man-seruant nor hid Oxe nor his Asse nor any thing that is his Question 149. I Pray you giue vs first some generall view of this Law Answere It plainly appeareth by this Law that the loue of God and of our neighbour and not selfe loue is the keeping of the Commandements and that hee liueth best and most holy that so much as may bee liueth and traueleth most for the good of other men and that no man liueth worse and more wickedly then he that liueth and traueleth most for him selfe The Scope of this Law is to humble vs with the sight of our naturall corruption and infection and to banish out of the heart all lusts contrary to the rules of pietie and loue and to cause vs to entertaine with minde and heart all good thoughts godly meditations and desires tending to gods glory and the good of men That wee the better see into this Law to our profit and good let vs follow this order first inquire the sence of the words next to consider the matter what is condemned and commanded in this Law and lastly let vs consider the excellencie of this Law how it differeth from the other nine Commandements and can not well bee knowen much lesse practised of any but of the beleeuer and the man truely renued by the spirit of grace First the Sence Thou shalt not couet thy neighbours house The Apostle expounds these words 1. Cor. 13. ver 5. when hee saith that loue thinketh none euill much lesse desires the hurt of the neighbour in any thing that is his House Wife c These specials are named because the thoughts of mens hearts doe most runne vpon these things which dailie meet vs in this life And by these the Lord condemnes all vaine desires and wandring thoughts of the like kinde whatsoeuer Secondlie what this Law condemneth and commandeth The tenth Law first condemneth in vs first our owne nature as vncleane and accursed Eph. 2.3 for that wee are altogether polluted with that originall corruption which by propagation hath ouerspred and infected all man kinde Rom. 5.12 Secondly for our vncleane lusts thoughts and secret motions which bee in our hearts either proceed from that corruption which hath poysoned our whole nature or be iniected into vs by Sathan or bee kindled by Sathan and our owne flesh both conspiring as it were for our perdition Thirdly for the want of originall iustice and integritie Secondly it commandeth vs first to labour with God and in all the holie meanes he hath giuen vs for a pure and cleane a Tit. 1.15 1. Tim. 1.15 heart or as Saint Peter speaketh that wee may bee pertakers of a Godlie b 2. Pet. 1.4 or diuine nature Secondly to endeuour that our hearts at all times and in all places may bee filled with good motions c Deu. 6.5 Luke 10 27. good thoughts good desires towards God and men Thirdly to crucifie d Gal. 5.24 Rom. 7.22 1. Pet. 2.9.10.11 and to fight all the daies of our life against the flesh with the affections and lusts Quest 150. Now proceede to giue vs a more speciall and cleare sight of the first euill condemned in this Law Ans First here I say then that this Law condemnes our verie nature as vncleane and that hitherto the Lord hath by the former Lawes but cut downe the branches now he smites downe the roote and whole bodie of sinne That our whole nature is infected First God himselfe testifieth whose spirit in his seruants speakes on this manner Iob. 14 4. Who can bring a cleane thing out of filthinesse And againe Chap. 15.14.15.16 What is man that he should bee cleane and hee that is borne of a woman that he should be iust Behold he found no stedfastnesse in his Saints yea the Heauens are not cleane in his sight how much more is man abhominable and filthie which drincketh
Iewes payed deerely for this mocking and for crying his bloud bee vpon vs and our children for their children abide vnder the heauie wrath of almighty God for it vnto this day Seauenthly and lastly when the Lord Christ had made an end of all things and had giuen full satisfaction to his fathers iustice after all his wrastling with Sathan and sinners and after many passions in soule and body hee concludes all this wearisome fight with this prayer immediately before his death Father into thy hands I commend my spirit Luke 23.46 By his example hee teacheth vs to recommend our spirits to the father of spirits who can preserue any work so wel as the crafts-master shall not the faithfull Creator of soules doe this more carefully then man In great dangers we commit our Iewels to our best friends so do thou thy soule vnto Iesus Christ that thou maist say with Saint Paul 2. Tim. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Quest 36. The passion of Christ is a mirrour of all vertues which are the more excellent for that they bee set before vs not in rules and doctrines but in his owne holy practise name some of them in order Ans The Prophet Esay names sixe vertues or speciall graces proper to Christ and communicate by him in some measure to all his members Chap. 11.2 The spirit first of Wisedome secondly of Iudgement thirdly of Councell fourthly of Fortitude fiftly of knowledge and sixtly of the feare of the Lord. First for Wisedome and Iudgement they bee two speciall graces differing as I take it in men on this manner The former is the generall comprehension or knowledge of things the latter is the experience of that knowledge in particular actions experience in other things will cleere this distinction Wee see in Phisick and other Arts many by much reading to haue obtained singular knowledge so that they thinke with themselues they could doe great matters yet when they come to haue the vse of their knowledge in some particular matters they are oftentimes to seeke and their knowledge for want of experience doth soone faile them Now for the Sonne of God hee was full of wisedome and spirituall vnderstanding and yet respecting his humanitie it is testified of him Luke 2.52 that hee increased in wisedome His wisdome did appeare in the whole work of our redemption in fore-seeing and fore-shewing to his Apostles all things which should happen and bee done to him by the Iewes Christs wisedome and iudgement in his passion assuring them that this was his fathers will manifested by the Prophets his singular iudgement is to bee seene in his preparation to that conflict with Sathan and sinners by meditation and praier in choosing so fitlie the time and place for his apprehension and in all his most apt and fit answeres to all questions and demands made vnto him Secondly for Counsell The Lord Christ was full of the spirit of Counsell for he was able to withstand and to answere all the counsell of hell and Sathan of Annas and Caiphas of Pilate and Herod against him hee was ready in all temptations to answere all doubts which the Prince of darknesse was able to obiect against him he was not doubtfull nor to seeke for councell in the whole worke nor in any part of the worke of our redemption The spirit of councell did appeare notably in him in all his arraignement and passion Thirdly the spirit of Fortitude was in him in a most rich measure for hee wrestled not in this action with flesh and bloud but incountered with spirituall powers and principalities euen with all the power of hell This is the strong Lion of the tribe of Iudah and the seede of the woman which in his great strength breakes the Serpents head Gen. 3.15 hee was so full of might that with one word speaking hee cast downe all that came to take him euen to the ground Fourthly hee was full of the spirit of Knowledge to discerne all his enemies and to discerne what was in them for so it is testified of him Iohn 18.4 Iesus knowing all things that should come vnto him c. Hee knew all their purposes desires persons places and all their designements Fiftly the Spirit of the feare of the Lord hee was also replenished with it as appeareth in all his seruice and obedience to his heauenly father for hee honoreth him in all his worke and faithfully performeth all that seruice in all respects for the which hee had sent him euer seeking his glory Ioh. 13.31 Now the Sonne of man is glorified and God is glorified in him Sixtly for humilitie The humilitie of Christ hee is the onely patterne that euer was on earth for this cause the Apostle willeth vs to carrie within vs the same minde that was in Christ Iesus that is the same spirit of humilitie for saith hee He being in the forme of God and thinking it no robberie to bee equall with God yet hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse The meeknes of Christ Seauenthly for the Spirit of Meekenesse hee was full of mildenesse and meekenesse in the whole course of his life as himselfe truely testifieth of himselfe Math. 11.28.29 Come vnto mee all yee that are wearie and laden and I will ease you take my yoke on you and learne of me that I am meeke and lowly of heart and ye shall finde rest vnto your soules This vertue did notablie appeare in his passion for the prophecie of Esay was accomplished in him He was oppressed and afflicted yet did hee not open his mouth For so wee finde it testified for when false witnesses vrged him and Caiphas yet hee was silent because hee was willing to die and saw there was no place to speake either for the * When to speake glory of God or the good of men Eightly as Saint Iames commends Iob for patience so much more may the Sonne of God bee recommended as a mirrour of patience to all the world Christs patiēce for hee was soft in his answeres and calme in all speeches to all his most bloudy enemies to Iudas betraying him with a kisse hee said Mat. 26.50 friend wherefore art thou come and to the high priests officers which smote him Iohn 18.23 If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Herod thought him a foole for his silence and patience whereby wee bee taught in all vniust railings and iniuries not to giue rebuke for rebuke but either to keepe silence or else to speake so much as shall bee for our iust defence Christs loue Ninthly hee was full of loue mercie and
the power and infection of it in vs. The act of Christs death is past but the vertue and power thereof endureth for euer When we haue grace to denie our selues and to put our trust in Christ and by faith hold him fast in our hearts then as Christ himselfe by the power of his God-head ouercame death hell and damnation in himselfe so shall wee by the same power of his God-head and grace dwelling in vs. Eph. 3.20 Gal. 2.21.2 Cor. 13.5 crucifie the flesh with the affections and lusts thereof Gal. 5.25.26 Ninthly the death of Christ ought to bee to all impenitent sinners the greatest motiue to moue them and turne them vnto Christ and to humble them because they haue peirced him by their sinnes This I say ought to cause them to mourne for him as the Prophet Zacharie speaketh Chap. 12.10 whom euen they themselues and not the Iewes haue wounded Esay 53. wherefore if this moue them not their case is dangerous Tenthly be ready if thou beest a beleeuer to lay downe thy life for Christ if neede so require as hee hath done for thee and to dye rather then to doe any thing which thou knowest manifestly to bee contrary to his will of this mind were all the Martyrs and faithfull people of God in all ages Eleauenthly furthermore speciall instructions if it bee doubted what the alter was whereon Christ offred his sacrifice because the Priests auouch it to bee the Crosse I beleeue rather that Christ himselfe was the Priest the Sacrifice and the Alter the Sacrifice as hee is man the Priest as hee is both God and man the Alter as hee is God for the propertie of an Alter is to sanctifie the Sacrifice as Chirst saith Mat. 23.9 Now Christ as hee was God sanctifieth himselfe as hee was man Ioh. 17.19 for their sakes sanctifie I my selfe and this hee did first by setting apart his manhood to bee a Sacrifice vnto his Father for our sinnes Secondly by giuing vnto this Sacrifice merit and efficacie to bee a meritorious sacrifice wherefore the wodde crosse was not his Altar as Papists haue imagined Twelftly the Prophet Haggai saith that the second temple built by Zerubbabel was nothing in beautie vnto the first which was built by Salomon for it wanted fiue things which the first Temple had first the appearing and presence of God at the mercie seate betweene the two Cherubins Secondly the vrim and thummim on the brestplate of the high Priest Thirdly the inspiration of the holy Ghost vpon extraordinarie Prophets Fourthly the Arke of the couenant which was lost in the captiuitie Fiftly fire from heauen to burne their Sacrifices And yet notwithstanding all this losse the same Prophet in the same Chapter the tenth verse following assureth that the glorie of the last house shall bee greater then the first because the Sacrifice of Christ at his comming should giue glory and dignitie to it and for that his presence preaching and teaching in it gaue it more glory then the former fiue speciall graces and gifts of God did or could giue vnto the first temple Quest 38. The Apostle saith that Christ triumphed ouer his enemies on the Crosse Col. 2.14.15 I pray you how may that appeare Ans Two manner of waies First by arguments which hee gaue then and there of his glorious maiestie and diuine excellencie Secondly by signes of victorie The signes of a diuine maiestie in him then and there so crucified are these following First the title set ouer his crosse Iesus of Nazareth king of the Iewes Pilate intending hereby to aggrauate his offence the ouer-ruling hand of God ruling his hart and hand caused him to write that which Patriaches and Prophets in all former ages had taught and prophecied of him This was done by the prouident hand of God for the aduancement and glorie of Christ So did Caiphas he prophecied of him that it was necessarie that one should die for the people God turnes Balaams cursings into blessings When a man is most disgraced in the world then commonly God and his children most honour him And the superscription which Pilate set on the Crosse was in three languages of the best note no doubt by Gods speciall prouidence to publish the death of the Sonne of God to all nations Secondly the conuersion of the theefe crucified with him is a very worthy argument of his diuine excellencie for by it he giues a notable experience vnto the world of the power of his death and vertue of his passion He gaue the theefe as great a sinner as it is like as the other a penitent and beleeuing heart so that albeit his hands and feete were nayled to the crosse yet his hart and tongue were at libertie to speak good words Luke 23.40 both to ask the Lord Christ mercie and to reproue his fellow for his sinne The grace of God in a man is like new wine in a vessell which must haue vent as Elihu speaketh Iohn 7.38 If the life of God be in vs it will be seene in some motions or actions or both for Christs spirit in him caused him First to reproue and to endeuour to reduce his fellow to grace Secondly to condemne humble and cast downe himselfe Thirdly to excuse Christ euen then when all accused him Peter denyed him and all forsooke him Fourthly to beg mercie and grace at Christs hands infallible notes of grace and sound repentance Eclipse of the Sunne Thirdly the eclipsing and darkning of the Sunne from the sixt houre to the ninth was a miraculous signe of his diuine excellencie and maiestie for this eclipse was not an ordinarie eclipse which euer hapneth in the new Moone by the interposition of the body of the Moone beetweene our sight and the Sunne for it was at the time of the Passeouer Luke 23.44 which alwaies was kept at the full Moone Thus one of the best and worthiest creatures in the world did preach Christ when men condemned Christ Mat. 27.11 Fourthly the rending of the vaile of the Temple was one speciall argument seruing to the same purpose hereby was signified first that heauen which was shut against vs for sinne is now set open Secondly that by Christ the mediator wee haue free accesse to God by prayer in the name of Christ without any stop Thirdly that the Iudaical and ceremonious seruice was then at an end Fourthly that when we forsake god his word God wil take from vs the best signes of his presence and fauour as the Temple was to the Iewes Fiftly his maiestie was set forth by an earth-quake An earthquake Mat. 27.51 for the very earth trembled and desired as it were to speake and preach his power when men denyed him and crucified him Sixtly the dead bodies of the Saints The resurrection of the Saints came out of their graues to preach him the power of his death and of his resurrection because of the dead silence of men and hardnes of their hearts
ouer him Mat. 27.62.63 till the sepulcher was sealed and kept with a certaine number of armed men And thus the enemies of grace labored for the cutting off of the Messias Dan. 9. and to triumph ouer him But he was soone loosened of the sorrowes of death and these bands of hell as Saint Peter speaketh it was impossible for this Sampson to bee long so bound vp of his enemies Act. 2.24 And like as they seemed to triumph ouer the Lord and head vntill the resurrection so the same enemies Sathan death and the graue seeme to haue swallowed vp all the blessed members of Iesus Christ and to triumph ouer them in like manner but their deliuerance also commeth for which cause the Apostle teaching vs to cast the eye of our faith on the resurrection breakes forth into this holy exclamation 1. Cor. 15.55 O death where is thy sting O graue where is thy victory And thus the Sonne of God humbled himselfe and made himselfe as nothing Phil. 2.7 The Comforts and Fruits which follow this Faith are these First I am comforted by this lowest degree of Christs humiliation on this manner I see nothing was left vndone for the full acomplishment of the whole worke of my redemption for the Soune of God was left as it were for a season fast bound in the hands and in the bands of death Secondly I must bee comforted in extreeme dangers and afflictions of body and minde when I seeme to bee forsaken of God for I see the Son of God pressed but not oppressed cast downe into the danger of death yet not forsaken of god Thirdly when the feares of death and of the graue terrifie me I must record my former experience of Gods loue in mine illumination conuersion and sanctification Psal 23. and so ouercome the feares of death but specially to this end must I record this humiliation of the Sonne of God For his graue and buriall hath merited for vs that our graues shall bee for vs as beds of downe to keepe vs in safetie till the day of the resurrection and glorious appearance of the Sonne of God for I must bee assured that his precious body beeing thus humbled and as it were forsaken he shall take away all shame from the bodies of all his members by the merit of his buriall and descention into hell Quest 42. Thus far shall suffice of the degrees of Christs humiliation now proceed to speake of the three degrees of his exaltation and first let me heare what you can say of his resurrection from the dead Ans First I know and professe with mouth and beleeue in mine heart that Iesus Christ the onely beegotten Sonne of God being truely dead and buried rose againe in the same very body wherein hee dyed from death to life againe And of this I haue most pregnant proofe and cleere euidence to rest my faith vpon from the Scriptures and testimonies of holy men and Angels First the testimonie of Scriptures Thus the Apostle beginneth to proue the Resurrection 1. Cor. 15.3.4 I deliuered vnto you that which I receiued how that Christ dyed for our sinnes according to the Scriptures and that he was buried and that he arose the third day according to the Scriptures Rom. 4.25 Hee dyed for our sinnes and rose againe for our iustification 1. Cor. 15.14 If Christ bee not risen then is our preaching in vaine and our faith is also in vaine The prophecies are these Esay 53.8 He was taken out from the prison and from iudgement Psal 16.10 For thou wilt not leaue my soule in the graue neither wilt thou suffer thy holy one to see corruption The accomplishment of these prophecies are often recorded in the new Testament namely in these places Act. 2.31 Dauid knowing before spake of the Resurrection of Christ that his soule should not be left in the graue neither his flesh should see corruption Againe of the same prophecie Paul speaking of the Resurrection of Christ alleadgeth it Act. 13.35 He saith also in another place Thou wilt not suffer thine holy one to see corruption Howbeit Dauid after he had serued his time by the counsell of God he slept and was layd with his Fathers and saw corruption but hee whom God raised vp saw no corruption The signe or type of this buriall and resurrection was Ionas The thing signified and the accomplishment of that prophecie is expresly recorded Mat. 12.39.40 Secondly the testimony of men accepted and approued of God in the Scriptures first the holy women which conuersed with him in his life saw the sepulcher and testified his resurrection Mat. 28.1 and their testimonie is allowed of God Secondly Peter saw him and testified it Act. 2. and his testimony is accepted for a good euidence 1. Cor. 15.5 Thirdly the twelue Disciples or witnesses which he had chosen they saw him and testified 1. Cor. 15.5 Ioh. 20.19 Fourthly the Apostle assureth vs that hee was seene of more then fiue hundred holy men at once and their testimony is good 1. Cor. 15.6 Fiftly hee addeth that hee saw Christ himselfe 1. Cor. 15.8 and his testimony is good Or thus his fiue appearances the first day first to Mary Magdalene Mar. 16.5.9 Iohn 20.11 The second appearance againe to Mary Magdalene and the other Mary Mat. 28.9 The third appearance to the two Disciples going to Emaus Luke 23.13 The fourth appearance to Peter alone 1. Cor. 15.5 The fift appearance was to al the Disciples Iohn 20.19 The sixt appearance in the fortie dayes following first eight dayes after his Resurrection to the Disciples in a house together Iohn 20.16 Secondly to sixe or seauen as they went to fishing Iohn 21.1 Thirdly to Iames alone 1. Cor. 15.7 Fourthly to all the Disciples in the mountaine where hee Mar. 16.6 Ioh. 20.12.13 gaue them the Apostolicall commission Mat. 28.16 Fiftly the fift and last was in the mount of Oliues when hee ascended Act. 1.12 Thirdly the testimony of Angels The Angels also as they did preach and testifie vnto men being sent from God his conception his birth so they serued attended and ministred vnto him in his life in his passion in his graue in his Resurrection and ascention as they also testifie of all these Articles of the faith Mat. 28.5.6.7 The Angell of the Lord said to the women feare ye not for I know that ye seeke Iesus which was crucified he is not here for he is risen as hee said come see the place where the Lord was laid and goe quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilie there yee shall see him lo I haue told you Fourthly the fourth testimony is the testimony of euery beleeuing heart Euery beleeuer feeles in some measure and desires more and more with the Apostle Phil. 3.10 To feele and know the vertue of his Resurrection In things naturall a man must first haue experience in seeing and feeling and then beleeue but it is
contrary in religion a man must first beleeue and then comes experience afterward The true beleeuer can speake after his experience thus like as though I were blinde and could not see with mine eyes the body of the Sunne in the heauens yet because I feele the heat and comfort of the Sunne therefore I beleeue the Sunne shines vpon the earth euen so I finding the worke of the Sonne of God in mine heart and in my first resurrection must verily beeleeue his blessed resurrection Quest 43. Tell me next what was the manner of his resurrection and lastly what vse we haue of this Article and of this faith Ans First the Lord Iesus being truely dead and buried rose againe by his owne almighty power as is often testified Iohn 18. No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And so his Apostles Paul and Peter assure vs hee quickned himselfe by his owne spirit Rom. 8.11 1. Pet. 18.19 Whereby hee doth approue himselfe comfortably vnto vs to bee the very Sonne of God as Saint Paul noteth Rom. 1.4 saying hee was declared mightely to bee the Sonne of God touching the spirit of sanctification by the resurrection from the dead Secondly as touching the forme he rose in or how his body was qualified I answere that after his resurrection his body was glorified richly yea most gloriously qualified with supernaturall graces his body was incorruptible and it was made a shining body a resemblance whereof some of his Disciples saw in the mount and it was indued with agility to moue as well vpward as downeward as may appeare by the ascention of his body to heauen which was not caused by constraint or by any violent motiue but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood wee must remember two caueats first that hee did neuer lay aside the essentiall properties of a true body as length bredth thicknesse visibilitie locallitie or to be in one place at once and no more but keepeth all these still because they serue for the being of his body Secondly wee must remember that the gifts of glory in Christs body are not infinite but finite for his humane nature being but a creature and therefore finite could not receiue infinite graces c. Christs body is not omnipotent and infinite for this is to affirme he had no humane body and to make the creature the creator That it might appeare vnto the Disciples hee had a glorious body and was changed hee was not alwayes in their presence but came often sodenly into their presence and once the doores being shut the doores giuing place and being opened they knew not how he that thickned the water to walk on can cause doores and rockes to giue way vnto his comming without any peircing or passing through them as Papists haue imagined Christ had a reall and true body after the resurrection Finally that hee had a true body a reall body the very same wherein hee suffred and not a fayned body as heretiques haue auouched is testified by many arguments vnto vs hee shewed some scars wounds and blemishes of his passion in his body now glorified as then remaining for the confirmation of men and to this end he conuersed with men he did eate and drinke often in the presence of his Apostles after his resurrection The vse of this Article concerning Christs resurrection and of this Faith is this First the resurrection of Christ is a publike testimony that hee hath perfect righteousnesse for all such as trust in him 2. Tim. 1.12 for if there had remained but one of our sinnes either vnperfectly punished in him or not fully satisfied by him hee could not assuredly then haue risen from the death for where but one sinne is there must bee death Rom. 6.23 as God hath decreede Like as then the father by deliuering Christ to death hath indeed condemned our sinnes in Christ Rom. 8.3 so by rasing him from death hee hath absolued Christ from our sinnes and vs in Christ 1. Cor. 15.17 Rom. 4.25 As our sinnes are condemned and punished in the death of Christ so our absolution and discharge is in his resurrection Christ was giuen to death for our sinnes and risen againe for our iustification Secondly the beleeuer is truely said to be dead to sinne or to be dead with Christ because the vertue of Christs death works effectually in his heart the death of sinne and next to be buried with Christ into his death Rom. 6.2.3.4 beecause of the vertue which proceedes from Christs buriall to cause him so to bury sinne that it neuer can rise vp any more to bee so stirring in him as it was before he came to Christ And lastly The beleeuer truly said to be dead with Christ buried and risen with him the beleeuer is as truly said to be risen with Christ Col. 3.1 beecause a speciall vertue and grace proceedes also from Christs resurrection to the beleeuing heart to quicken it vnto newnesse of life And this is that grace which the Apostle desires more and more to feele and find to abound in himselfe when hee desires to know Christ better and the vertue of his resurrection Phil. 3.10 Wherefore we must embrace Christ risen in the armes of our precious faith and so apply him vnto our hearts that wee may sensibly feele vertue to come from him not onely to crucifie our old affections but also to stir vp dayly new holy and heauenly affections in our harts Col. 3. If ye be risen with Christ seeke those things which are aboue c. 1. Pet. 1.3 We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead As it was in the cure of the woman which had the bloudy issue so it is in the curing and quickning of sinners which are full of bloudie issues all which must bee stanched and cured by a certaine vertue deriued from Christ into them Mar. 5.29.30 This is the prayer Eph. 4.19 Thirdly the third fruit which is ioyned with the second is the assurance of our perseuerance in grace and of our full victory against sinne and death For they that are ingrafted into Christ by faith draw from him such a spirituall life and power Rom. 6.9.10 as they shall neuer loose no not in the parting a sunder of soule and body Rom. 8.38 Iohn 8.51 If any man keepe my word he shall neuer see death Fourthly the last benefite of his resurrection is the resurrection of our bodies The truth is this that good and bad shall rise againe yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christs resurrection 1. Cor. 6.14 Rom. 8.11 Phil. 3.21 1. The. 4.14 and that to eternall glory but the vngodly rise by the power of Christ not as hee is a redeemer
of the end long beefore are these The first is the preaching of the Gospell to all the world Mat. 24.14 And the Apostle affirmes this was done euen in his time saying Col. 1.23 The Gospell hath beene preached to euery creature vnder heauen The second signe before the end is the reuelation and manifestation of Antichrist 2. Thes 2.3 Before the day of Christ the man of sinne shall be disclosed as hee is set out in the reuelation to all eyes in his colours 14. 17. Chap. who shall cause the generall departing from the faith of Christ as it is foreshewed by the Apostle Paul in the same Scripture 2. The. 2.3 The third signe the Iudgements following vpon the world for the contempt of the Gospell warres famine pestilence Mat. 24.6 See that ye be not troubled for al these things must come to passe but the end is not yet and persecution ver 7. The fourth signe the generall corruption of manners 2. Tim. 3. Toward the later dayes shall come perillous times wherin men shall bee louers of themselues couetous boasters c. much like for securitie and sinne to the dayes of Noah Mat. 24.37.38 great deadnes of heart They knew nothing for all the preaching of Noah Gen. 6. Luke 17.26 Most men haue seene the first kinde of messengers and forerunners before Christ and be nothing touched with repentance by any of them woe vnto them if they stay till the last signes come for then saith Saint Luke their hearts shall faile them The second kinde of signes pognosticating his comming more neere it or immediately before it are these First in the heauen or firmament the Sunne shall wax darke Mark 13.24 that is haue as it were many Eclipses and the Moone shall faile of her accustomed light and the Starres of heauen shall fall that is shall bee seene to fall indeede and the powers of heauen shall bee shaken Secondly in earth trouble in all nations with perplexitie of minde and great sorrowes Luke 21.25 Thirdly in the sea and waters hideous sounds and rorings most terrible shall bee heard Luk. 21.25 Fourthly in the ayre there shall bee terrible tempests So that heauen and earth shall then preach Christ to vnbeleeuers to their great horrour for their long contempt of the Gospell Fiftly and lastly beefore his comming the heauens shall passe away with a noise and the elements shall melt with heate and the earth with the works that are therein shall be burnt vp 2. Pet. 3.10 The third and last signe is in his very comming and this is called by the Euangelists the signe of the Sonne of man Mat. 24.29.30 comming in a cloud with power and great glory Luke 21.27 This I take it to bee the great glorious and lightsome beames of maiestie whereby the world shall bee renued and enlightened immediately before his personall appearance to supply the defect of the light of Sunne and Moone like as wee see in Somer in the dawning of the day certaine beames of the Sunne appeare for a good space of time before the Sunne appeare in sight aboue our Horrison or sensible to our eye so shall there bee a glorious euidence of the approching of our Lord and Sauiour Iesus Christ vnto the eyes of all men before they heare his personall and bodily presence beefore them And thus far shall suffice for the first point that there shall be an vniuersall Iudgement Secondly the forme of the generall iudgement There is no man can well expresse the admirable forme of this great Iudgement yet so far as the Lord hath reueled it and I conceiue it I shall declare it In the forme three things are principally to bee respected First the preparation vnto the great session Secondly the proceeding in Iudgment Thirdly the execution of the difinitiue sentence First the preparation vnto Iudgement First beefore his comming preparation shall bee made by fire Psal 50.3 A fire shall deuoure before him as we heare before out of Saint Peter 2. Pet. 3.7.10.11.12 for heauen and earth must passe through a fire not to consume them to nothing for then where should Christ appeare in Iudgement and sinners must bee iudged on the earth and in the place where they haue sinned but to consume their leprosie and corruption wherewith the sinne of man hath infected heauen and earth that so being as gold purified in fire they may shine bright and glorious and may bee fit to intertaine the maiestie of this great king at his glorious comming to Iudgement for as the Apostle saith 1. Cor. 7.31 It is the figure or forme not the nature or substance of the world that passeth away The same is testified Rom. 8.21 The creature also shall bee deliuered from the bondage of corruption into the glorious libertie of the sonnes of God So Act. 1. and Psal 102.72.28 The heauens shall waxe old c. and shall be changed Reu. 21.1 Esay 65.17.66.22 meaning into a better state as other Scriptures also testifie Secondly then shall bee the appearing of the glorie of the mightie God a Tit. 2.14 of our Sauiour Iesus Christ who shal come from the highest heauens accompanied with an exceeding great hoast of mightie Angels and b Heb. 12.22 1. Cor. 6.1.2 soules of righteous men Thirdly then shall bee heard the sound of a trumphet a wonderful c The. 4.16 peircing long continued sound summoning all men and Angels vnto Iudgement Fourthly the good Angels shall gather all nations and bring all vnto the place of Iudgement all I say the d 2. Tim. 4.1 liuing and the dead for the very dead shall first bee called out of their graues and they shall come clothed with their owne bodies 1. Thes 4.16 And with them shall appeare all that bee aliue changed in a moment in the twinckling of an eye and corruptible bodies shall bee come incorruptible naturall shall turne spirituall liuing immediately by the vertue and power of God And then the bodies of the Saints shall bee like the glorious body of Christ shining as the Sunne Mat. 13.43 And the wicked shall bee full of shame and dishonour Dan. 12.2 The euill Angels also they are reserued for the iudgement of the great e Iud. 6. day And then Antichrist the Sonne of perdition shall appeare in his colours who shall be consumed and wasted continually by the spirit of Christ preaching the Gospell f Th. 2.7.8 but his finall abolishing and perdition shall bee at the glorious comming of Christ Fiftly after all this shall Christ bee set in his throne of iudgement as the Euangelists speake Then shall hee sit vpon the throne of his glory Mat. 25.31 and this throne shall be like a flame of fire Dan. 7.9 so that the wicked shall desire the mountaines to couer them from the sight of it Sixtly this done the Lord shall make separation between the Elect and the reprobate as he doth here on earth in the Church make separation betweene the precious and