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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03465	The historie of Adam, or the foure-fold state of man, vvell formed in his creation, deformed in his corruption, reformed in Grace, and perfected in glory. By Mr. Henry Holland, late preacher at Saint Brides Church in London	Holland, Henry, 1555 or 6-1603.; Topsell, Edward, 1572-1625?	1606 (1606)	STC 13587; ESTC S104152	275,758	386

them which had euill spirits the name of the Lord Iesus saying wee adiure you by Iesus whom Paul preacheth And this kinde of sinners for that they serue Sathan by some secret or open pact or bargaine and so bee bound to worship him as their God in this respect their sinne respecteth the first Law but in that by practising their art they so abuse the holie name of God The name of Iesus much prophaned by Popish exorsists and of our Lord and Sauiour Iesus Christ their sinne also is here condemned And like as we see these elder exorcists in the dayes of the Apostles had often in their mouthes the name of Iesus for they better liked the name Iesus then Christ so the popish exorcistes to this day Againe like as Sathan then by collusion gaue place to those wicked exorcistes sometimes for the greater gaine so he doth in the Church of Rome hee feares greatly the Iesuites of these times but we know the subteltie of that Serpent and how easily hee can yeeld some ground to gaine more for his cheefe purpose thereby is to hold men in more admiration loue and liking of these abhominable arts But wee bee charged to try such dreamers with all their illusions by their doctrine and faith which they professe Deut. 13. and Es 8. cap. 20. ver Againe in the coniuration or consecration of the Masse and of salt and water to make holy water they make many vaine and superstitious repetitions of the names of God with many crosses and when they prefixe it beefore Buls and pardons Charmes for health and for things lost Solution Ob. And whereas they say that many bee restored to health by such holy words and things lost are found and thefts are discouered by such Godly charmes Ans First wee must learne that God most wise hath forbidden in his Law such execrable arts and therefore wee may not expect any good by them Deut. 18.10.11 Secondly hee condemns the practise of these arts by examples in his word as in Ahaziah who sent to Baal-zebub to Eckron for the recouery of his health 2. King 1.2.3 Thirdlie if the Lord giue Sathan leaue to yeeld and grant vs our requests hee preuaileth the more with vs to fill our hearts with vnbeleefe and rebellion against the word and then hee takes from vs an outward to recompence vs with an inward euill hee remoues the lesser 1. King 22.22 Iob. 1. 1. cap. 2. The. 2.10.11 to bring the greater maladie vpon vs for the spirit of errour and vnbeleefe which did afflict Ahab was a far greater euill then all the sores and afflictions of Iob. Fourthly hee giues vs temporall ease that hee may procure our eternall disease therefore let not our health or any blessing of this life bee more precious vnto vs then Gods great charge and our faith in Christ Lastly wee are to know it for Gods diuine truth that charmes figures words characters can doe nothing if any thing be done and acted Sathan is the author couering himselfe vnder these shadowes And when Sathan obeies witches or wizards to effect any thing by their arts and charmes expected of ignorant people it is to retaine all these sinners in vnbeleefe and that hee may seeme carefull to obserue his league and couenant made with his instruments and vassals concerning such practises Quest 92. Proceede to the fourth speciall sinne here condemned Ans The holy Apostle saith that Gods name is prophaned when his word and doctrine is blasphemed 1. Tim. 6.1 The contemners of religion and of the Gospell spare not to disgrace to iest and scorne holy Scriptures to their owne euerlasting perdition in priuate houses in open theaters against such the diuine oracle of God speaketh Prou. 13.13 Hee that despiseth the word shall bee destroyed but hee that feareth the Commandement hee shall bee rewarded Againe to this place appertaines the great charge of God to this people that no man by his life and conuersation giue none occasion to the enemies of Gods truth to blaspheme the truth professours of the Gospell by their euill life cause the word of God to bee blaspemed 1. Tim. 6.1 Let as many seruants as are vnder the yoke count their maisters worthy of all honour that the name of God and his doctrine bee not euill spoken of Leu. 22.31.32 Yee shall keepe my commandements and doe them I am the Lord neither shall yee pollute my holy name but I will bee hallowed among the children of Israell I the Lord sanctifie you Rom. 2.23.24 Thou that gloriest in the Law through breaking of the Law dishonourest thou God for the name of God is blasphemed among the Gentiles through you And here the greater the persons offending are the greater reproch they bring to God and his word and the greater wrack and calamitie is like to fall by their offence vpon the Church and people of God This is cleere in the examples of Eli and his two sonnes 1. Sam. 2.17 for their sinnes caused the seruice of the Lord to bee abhorred and then great afflictions followed Quest 93. What is the fift speciall sinne here condemned Cursing Ans The sinne of imprecation cursing and execration for in such speeches men do inuocate the name of God The word signifieth to bee cut off or to desire of God to be cut off or that some vengeance from God may smite him Mat. 26.74 Imprecation is eyther first of men as of our owne selues or other men or secōdly of the other creatures All kinds of cursing are forbidden Le. 19.14 Thou shalt not curse the deafe nor put a stumbling block before the blind but shalt feare thy God I am the Lord. Rom. 12.14 Blesse them which persecute you blesse I say and cursse not Mat. 5.44 Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and examples for all ages bee recorded in Scripture The bloody Iewes which sought by all meanes to kill the holy Apostle bound themselues with a rash and impious oath or rather desire of God to cut them off and to giue them ouer to Sathan if they did either eate or drinke before they had killed Paul Act. 23.12 And this was one of Peters sinnes when hee denied his Master Mat. 26.74 For it is written Then beeganne hee to curse himselfe and to sweare saying I know not the man here the diuell watcheth this oportunitie for swearing cursing haue one spirit for their father supplanted this good seruant of Christ and gaue him a wound the smart and remembrance whereof beeing cured did no doubt exercise his heart to the houre of death and this was Iobs sinne Chap. 3. The cursing of other men is to wish some great euill from God to fall vpon them so Shemei did to Dauid in his troubles in that great conspiracie of Absalon 2. Sam. 16.5 he came forth and cursed and hee cast stones at Dauid crying and cursing hee said come

endeauouring to hold fast faith and a good conscience and to testifie the same by their obedience to the Gospell and loue to their brethren 1. Tim. 6.12 1. Iohn 3.14.15 2. Distinction Seauenthly the godly brethren are eyther weake or strong 3. Distinction Eightly the weake brethren are eyther weake in knowledge and of weake gifts as nouices in religion and in the faith Rom. 14.1 or weake and tender in conscience hauing some wound of the spirit Prou. 18.15 The weake brother which is but young in the faith of Christ hee is saide to bee vnexpert in the word of righteousnesse Heb. 5.12.13 and must bee admonished with all wisedome and loue euer adding instruction with reproofe that hee may grow vp in the first grounds of religion The tender hearted weake conscience and wounded spirit is very heedefully to bee reproued that wee may wisely supple and cure his heart which is sore broken and faintie Es 57.15.20 Prou. 18.14.15 What the strong man is The strong man is hee which hath attained the assurance of faith Rom. 4.20.21 the assurance of vnderstanding Col. 2.2 2. Pet. 1.12 the assurance of hope Heb. 6.12 and being expert in the word of righteousnesse hath his wits exercised to discerne good and euill Heb. 5.13.14 And thus Saint Iude warneth vs respectiuely and with iudgement to regard strong and weake that beeing able to discerne beetweene the falls and offences of both wee may learne to speake a word in due season fitting the person time and place that so our admonition may be like an apple of gold with pictures of siluer Pro. 25.11 False brethren 4. Distinction Ninthly false brethren are all such in the Church as make a false profession of the gospell And these are of two sorts first secret and close hypocrites secondly open and manifest Hypocrites are all such as goe farre with vs in the profession of the Gospell but their hearts beeing vnsound and full of hardnesse and vnbeleefe they are vnfaithfull to Christ and his word euer knowne to God and in Gods appointed time manifested to men and Angels 1. Tim. 5.24.25 Open and manifest false brethren are all such as by their words and deeds testifie they doe not beleeue nor obay the Gospell 5. Distinction and yet in Baptisme haue made a solemne profession of both And these are of two sorts either vtterly blinde or inlighted with some knowledge Of the first kinde is the blinde multitude spoken of in the parable of the sower Mat. 13. Mar. 4. Luke 8. likened to the high way All these must bee admonished often and taught of all good christians with a tender commiseration of their miserable blindnesse as Christ with bowels of compassion Mat. 9.36 Againe this first kinde so vtterly blinde in the Gospell 6. Distinction either are those whom the Scripture calls by the name of sinners Mat. 9.10 Psal 1.1 dead in trespasses Eph. 2.1 or worse the proud * Iust before men impious before God iustitiarios which are further from heauen Mat. 9.13 both these in the parable are to be referred to the high way as beeing altogether blinde in the Gospell and both must bee admonished albeit an admonition is more hardly fastned on the one then on the other Of sinnes there bee two sorts first some lesse hardned 7. Distinction and may bee the sooner reclaimed Secondly some more hardned as the scorner The scorner is hee which scornes the sacred Scriptures the profession of faith and Godlinesse and makes a mock of sinne c. Psal 1.1 The scorner which is most hardned in heart against God and his word is either proud malicious and impudent as a dogge Psal 21.59 Prou. 26. Es 56. as the heretikes or filthy and vncleane as the swine in sinne as all they be which the Apostle describes to bee giuen ouer to wantonnesse to worke vncleannesse with greedinesse Eph. 4.19 Of these sinners these speciall rules are giuen vs. Prou. 9.7.8 He that reprooueth a scorner purchaseth to himselfe shame and hee that rebuketh the wicked getteth himselfe a blot rebuke not a scorner least hee hate thee but rebuke a wise man and hee will loue thee Mat. 7.6 Giue yee not that which is holy vnto dogs neither cast yee your pearles beefore swine least they tread them vnder their feete and turning againe all to rent you 1. Iohn 5.16 There is a sinne vnto death I say not that thou shouldest pray for it Athanasius to Marcion in Rome as he past by him in the street demanding an non nosti me Athanasi receiued this answer Noui te primo genitum Diaboli 1. Rule Tit. 3.10.11 Reiect him that is an heretike after once or twise admonition knowing that he that is such is peruerted and sinneth being damned of his owne selfe Quest 98. Thus farre of the persons admonishing and admonished now what bee wee to obserue in the forme of an admonition Ans First that all Christian admonitions must proceed from faith and loue and be performed with iudgement considerately Heb. 10.24 consider one another and prouoke vnto loue and good workes The Godly must bee reproued with all meekenesse of spirit as Abraham doth Lot Gen. 13.8 Let there bee no strife I pray thee betweene thee and mee neither betweene thy heardmen and mine for wee be brethren yet if the matter so require sometime more roundly and effectually as Gal. 2.11 The Apostle Paul did Peter I withstood him to his face 2. Rule for admonition Secondly wee may not reproue vpon vncertaine reports without sure grounds and good euidence to conuince our brother iustly for his offence Dauid herein offended in condemning so rashly good Mephibosheth 2 Sam. 19.25 3. Rule for admonition Thirdly inferiours may not reproue their superiours without speciall regard of time and place and all circumstances but most consideratly with all submission and reuerence due vnto them as young Elihu doth the ancient and graue friends of Iob. Chap. 32.6.10 And such an admonition no Christian superiour is to despise Iob. 31.13.14 and as Namans seruants admonished him 1. King 5.13 father if the Prophet c. 4. Rule Fourthly consider well whether the offence be directly against thy selfe or against another or immediately against God for if our admonition proceede from any priuate reuenge it can not haue a blessing from God nor bee effectuall for the good of our brother 5. Rule Fiftly this dutie cannot bee performed effectually but by skilfull righteous and knowen brethren for that admonition is a binding searching curing and restoring of a member or part of the body loosed and fallen from his right place and as a searching for a mote in a tender eye Gal. 6.1 Psal 141.5 Mat. 7. Sixtly the time must bee heedefully regarded 6. Rule reproue not a dronken man in his dronkennesse nor angry man in his choler Prou. 25.11 a word spoken in his place is like an apple of gold with pictures of siluer Dauid

hath heard God sound his blessed word vnto his Soule Rom. 10.4 that hee may haue knowledge before his knowledge hath bred faith in his heart that faith bring forth * 1. Tim. 1.3 loue that faith and loue cause him to trust in God and to feare God and before that all these vertues bring forth humilitie for the man truely humbled serueth and worshippeth God and none other Heb. 11.28 The blinde people worship they wot not what Iohn 4.22 Act. 17.23 They grope after the vnknowen God and him they ignorantly worship litle better then the old Pagans in Athens They conceiue diuerse pictures of God in their mindes because of their blindnesse and so worship an idoll but cannot possibly finde out the true God and worship him in spirit and truth Quest 61. Now wee haue heard what the Lord doth command and require at our hands in this Law let me heare also what is forbidden Ans First Ignorance is here condemned for like as knowledge doth enlighten vs and guide vs into the possession of all Gods mercies and kingdome so contrarilie ignorance is a barre to keepe vs in miserie and perpetuall bondage Against this sinne the Lord complaines by one Prophet thus Es 1.3 Ier. 4.22 9.3 Hoshea 4.6 Esay 1.3 The Oxe knoweth his owner and the Asse his maisters crib but Israell doth not know my people vnderstandeth not and by an other he saith my people are destroyed for lack of knowledge Hosh 4.6 1. Cor. 2.14 This ignorance is eyther first naturall as in all beefore grace 1 Cor. 2.14 or secondly affected which is neuer to desire the good meanes of knowledge and to reiect it when it is offered Iob. 21.14.15 of these Iob speaks Chapter 21.14.15 They say to God depart from vs for wee desire not the knowledge of thy wayes who is the Almightie that we should serue him and what profit should we haue if we should pray vnto him Such are our blinde multitude who notwithstanding the great light of God shining among them yet lye in grose ignorance euen of the fundamentall points and cheefe grounds of holy religion Quest 62. What is the second grose sinne here forbidden Ans Atheisme which is to denie the diuine nature and attributes of God Such were the Ephesians and the Gentiles before grace Ep. 2.12 ye were at that time without Christ and Atheists in the world 2. Pet. 3 4. Exod. 5.2 Atheisme is either first close and secret of the heart wee may call it mentall Atheisme of such Psal 14.1 or secondly open and professed these men fight against nature Rom. 1.18 and are abhorred of Pagans Open Atheisme knowen by profession or practise Signes of this sinne are first if it bee open and professed it is knowne by manifest blasphemies against the maiestie of God affirming with the Epicures that the world hath neither beginning nor ending secondly by practise to scorne Gods promises and threatnings 2. Pet. 3.4 Exod. 5.2 and all his holie worship and seruice Mal. 3.13 Quest 63. What is the third sinne here forbidden Ans The grose and highest kinde of Idolatry which is to worship loue or trust in any thing or to set vp any thing in the stead and place of Iehoua as the old Pagans did first the men of Babell had a The Tabernacles of Daughters or the annointing of daughters Succoth-Benoch 2. King 17.30 Secondly the men of Cuth Nergal ibid. Thirdly the men of Hamath had b The fire of the sea Ashima ibid. Fourthly the Auims made c Prophesying a vision some oracle of Sathā Nibhaz and Tartak ibid. Fiftly the Sepharuims d The power of the king Adrammelech and Anammelech ibid. Sixtly e As stroking Chemosh was the God of the Moabites 1. King 11.33 Num. 21.29 Seauenthly Baal and f Riches Ashteroth of the Sidonimas Iud. 2.11 1. King 5.11 2. King 23.10 Eightly g A Fish Dagon was the God of the Phillistines Iud. 16.23 Ninthly h Their king of Counsaile Milcom or Molech was the God of the Amonites 1. King 11.5 Tenthly i Baal a Lord it was a generall name for all Idols because they were as Lords and commanders of all their worship specialy Baal-berith Iudg. 8 33. Baal-peor Num. 25.3 Baal-zebub was the God of Eckron 2. King 1.6 Eleauenthly Mahomet is the Turkes Prophet him they call vpon and worship Twelftly Sathan is the God of all witches and wizards to whom they binde themselues either by a secret false faith to worship follow or by an open couenant prostitute themselues vnto him to serue him in any kinde of abhomination he shall commaund them to practise Quest 64. I pray you let vs heare more at large of the Idolatry of witchcraft doe witches so worship the Diuell as men say Ans Yea and all such as seeke after them to consult by them with Sathan Euery man is that in truth that hee is in the houre of temptation and day of affliction First Saul in his calamitie could no way be comforted he had killed the holy Priests and prophets a cruell tyrant and great contemner of the word of God therefore hee seekes to Sathan by witchcraft 1. Sam. 2.8 Secondly Balak when his people were vexed in their mindes and in great feare of Israell Num. 22. ve 6. Iosh 13.22 hee sent with all speede to Balaam the wizard grounded vpon this false and diuellish perswasion I know whom thou blessest is blessed and he whom thou cursest is cursed Thirdly when the Lod plagued the great Cities of the Phillistines Ashdod where the Temple of Dagon was and Gath the kings citie and Ekron famous for Baal-zebub the God of Ekron for the prophanation and contempt of his Arke and holy seruice in their greatest misery they consult with their priests and wizards how they may best escape that hand of God which then plagued them 1. Sam. 6.2 Fourthly when Nabuchadnezzar was troubled with his dreames albeit he had Daniell and his fellowes ten times wiser then all the inchanters of his kingdome Dan. 1.20 yet his rest is most on his owne Inchanters Astrologians Sorcerers Chaldeans and by these and in trusting their lyes his greatest affiance is in the Diuell which sent them Dan. 2.2 Fiftly when Belshasher scorned God and his worship God smote him with an exceeding trembling in his heart by the sight of the hand-writing which appeared he then forth with seekes this remedie he cries aloud that they should bring the Astrologians the Chaldeans and Sooth-sayers to comfort him Dan. 5.7 And thus doe vnbeleeuers and false worshippers seeke to the Diuell and to his instruments in their troubles But we must remember the name of the Lord our God Psal 20.7 Egipt and Chalde did greatly delight to professe these abhominable faculties These nations prouided for their wizards liberally they had their ordinary granted by the king Gen. 47. ver 22. And of all customes and tributes the first part was the Priests

spirit Secondly mark and obserue well wherein thou art short of the obedience of this Law in any of the branches before specified or hast fallen into the contrary sinnes forbidden let the meditation of Gods loue in Christ and the sight of thy sinnes here set before thee draw from thee dayly some vnfained teares of repentance Luke 7.47 for by walking vprightly in the obedience of this Law thou maist shew the power of Christ dwelling in thee Psa 119.1 1. Pet. 2.9 Thirdly that it may truly appeare that thou art in Christ and Iesus Christ in thee 2. Cor. 13.5 pray feruently in the spirit Quest 69. Let vs heare first what you can say generally of the scope summe sense and parts of the second Law Ans First for the scope it is this that with all care and conscience we worship God in that forme hee hath prescribed in his word and not after mans inuention The first law was concerning the duties which doe directly concerne the nature and person of God and touching the substance of his worship this Law is concerning the forme and manner of his seruice and here the question is answered which hath most disquieted the Chruch in all ages who shall prescribe the forme of Gods worship shall Angels shall men shall the Church shall Councels shall the learned and the wise or shall euery man serue God according to the imaginations of his owne heart The answere is that when we haue made choise of Iehoua for our God and reiected all false Gods according to his first Law least our mindes should inuent him any seruice hee hath here prescribed lawes himselfe for his owne most diuine and spirituall seruice Secondly the summe therfore of this Law in few words it is this worship the Lord thy God according to his reuealed will written in his word and neuer presume to offer him any will-worship of humane inuention Thirdly for the sense the words are these Thou shalt not make to thy selfe any grauen Image The Lords meaning is not to forbid all making of Images for God did allow and commaund many to be made by Bezaleel and Aholiab Ex. 31.1.2 and 35.30 1. King 8. Blind worshippers sought often to represent the true God by an Idoll as Hosh 2.16 and Exod. 32.5 and Salomons Temple was richly adorned with Cherubins and Images of gold and siluer The Lord then heere first forbids a man to make any image to represent him as is very manifest Deut. 4.15 where he chargeth them not to represent him by any thing adding this reason verse 12. you heard the voice of words but saw no similitude saue a voice teaching vs that hee can better instruct vs by his word then by any pictures Nor the likenesse of any thing in heauen aboue God forbiddeth here to make any image of any false God which can bee imagined seene or knowne to bee in heauen in earth or in the waters Deut. 4. in the heauens as Starres ver 19. Angels Saints in the ayre as fethered foules ver 17. secondly the likenesse of any thing on earth as man and beasts ver 18. thirdly of things vnder the earth in the waters Dagon was formed like a fish 1. Sa. 5.1.2 as of any fishes ver 18. Thou shalt neither bow thy selfe vnto them nor serue them here wee bee forbidden all manner of seruice vnto an Idoll and vnto the true God before an Idoll By bowing is meant all manner of bodily worship capping kneeling kissing dauncing before the Idoll Exod. 32. or by any such signe to fauour or like them serue them or worship them The generall here seemes to bee put after the speciall that no manner of seruice bee done to Idols or to God in Idols or images for that Idolaters can worship Idols and God in Idols being farre absent from them by vowes by guifts c. as well appeares in the Popish superstition Arguments 1 2 3 For I the Lord thy God as beefore in the preface am a mightie God that is hee is able with a strong hand to plague thee for all false worship as hee did all Israell 2. Kin. 17.20 and 32.41 They feared God and serued their Images therefore the Lord by a strong hand cast off all the seede of Israell Mal. 1.16.8 14. if thou serue a man thou must doe as he appoynteth if a mightie man it is dangerous to doe otherwise 4 No cause in vs he should loue vs much lesse be ielous ouer vs. And a Iealous God God hath bound himselfe as by a speciall couenant in a holy mariage with his people Esay 54.5 Ephe. 5.26.27 when therefore men estrange their loue and seruice to any thing else then hee cryes out by his spirit that hee is prouoked to iealousie by spirituall whoredome Hosh 1.2 Chap. looke how deepely it smiteth the heart of the louing husband that his wife spouse follow a stranger so in like manner is it betweene vs and the Almightie when wee impart his worship to any other or serue him not as hee commandeth But iealousie saith Salomon Pro. 6.34 is the rage of man so kindling his ire that he will not spare in the day of vengeance Therefore auoid all spirituall whordome for the Lord when hee is prouoked to iealousie is a consuming fire Heb. 12. hee vseth often this complaint They haue moued me to ielousie with that which is not God they haue prouoked mee to anger with their vanities 5. Deu. 29.20 Ezech. 8.2 Visiting the iniquitie God is said to visit his people when he comes against them with the sword of a 1. Sam. 15.23 Mat. 23.24 Exod. 17.14 Deut. 25.17 Two effects of ielousie iustice These two reasons following are two fruits and effects of ielousie The first is an exceeding long anger the second is an exceeding loue and mercie for ielousie abounds in these two affections There is a notable example of this ielousie An example of Gods ielousie Exod 33 10 11. to be diligently marked Exod. 32. for the golden calfe for Moses with all his holy teares and prayers could not quench the flame of it verse 10.11.12.13 yea notwithstanding that Calfe was burnt in the fire ground to pouder and strowed vpon water and the idolaters drunke of it ver 20. notwithstanding three thousand men were slaine by the Leuites at that time ver 28. notwithstanding that Moses proceedeth in most feruent prayer as it were standing in the gappe betweene Gods wrath and his people and crying that if God would not bee appeased that hee would rase him out of the booke of life ver 32. yet the Lord as not respecting all the promisses and hardly appeased for the time answereth In the day of my visitation I will visit their sinne vpon them ver 32. So wee see the Lord prouoked to ielousie is a consuming fire Of Fathers vpon their Children wee bee taught how this iustice is executed Ezech. 18.3 for the Iewes then complained of vniustice that they should bee