manner Whether thy mouth hath beene accustomed to sweare the great and fearefull oathes by God or by any of the most precious parts of Iesus Christ If thy conscience plead guiltie this Law condemns thee and thou art in the hands of God to receiue sentence and execution euery day Ciuill oathes by this bread as Carnalists Superstitious othes by faith as Papists Secondly whether thou hast beene accustomed to sweare the ciuill oathes by the creatures or the superstitious oathes by the Masse faith and truth and such like If thy conscience pleads guiltie this Law condemns thee and thou art in the hands of God to receiue sentence and execution euery day To deceiue Thirdly whether thou hast sworne at any time purposely to deceiue any man whether thou hast sworne any thing whereof thou hadst no certaine knowledge Swearing doubtfully or whereof thou hast doubted whether thou hast sworne to doe any thing which thou didst neuer meane to doe Neuer meane to performe our oath Vnlawfull oathes kept whether thou hast not broken vnlawfull oathes and wicked vowes or hast not done that which by a solemne and religious oath and vow thou hast promised to doe Whether thou hast not in thy place and calling any way prophaned the name of God either in the not obseruing of lawfull oathes or in vsing vaine oathes to gaine libertie For libertie riches wealth or any preferment in this life If thy conscience plead guiltie this law condemns thee and thou art in the hands of God to receiue sentence and execution euery day Exorcists Fourthly whether thou hast vsed any kind of exorcismes coniurations adiurations or any of those damnable arts of magick or by them sought or expected any help to further thy selfe to any purpose Whether thou hast at any time iested Iested at holy thing scoffed and scorned holy things God and his holy word in familiar talke or otherwise Whether thou hast made a profession of the Gospell to couer a wicked and sinfull life False professiō or by thy conuersation hast giuen cause to the enemies of the Gospell to blaspheme if thy conscience cry guiltie this law condemns thee and thou art in the hand of God to receiue sentence and execution euery day Cursing Light regard of Gods works and iudgements Fiftly whether thou hast vsed any forme of imprecation and cursing of thy selfe or other men whether thou hast not lightly regarded the great iudgements of God falling on many sinners in this life or hast past by them as things happening by fortune and chance without due and reuerent regard of Gods prouidence power and iustice If thy conscience cryes guiltie this Law condemns thee and thou art in the hand of God to receiue sentence and execution euery day Next consider well whether thou hast omittted the duties commaunded in this Law Admonition publike as whether thou hast according to thy place and calling rebuked admonished and chastened all kindes of sinne and specially the aforenamed sins whereby the great name of God is dishonoured if thou hast not done this dutie thy conscience cries guiltie and thou art in the hands of God to receiue sentence and excution euery day Sixtly Admonition priuate whether thou hast vsed the most Christian and holy dutie of priuate admonition to thy brother offending God or thy selfe or any man liuing and in that holy forme and manner to conuert him win him and saue him as God hath prescribed in his word if thou hast not done is dutie thy conscience cries guiltie and thou art in the hand of God to receiue sentence and execution euery day Seauenthly To refuse a holy oath whether thou hast refused a religious and an holy oath or hast denied to sweare in veritie iudgement and iustice as God commaundeth for the defence of the truth Lawe and iustice and for the end of controuersies which cannot otherwise bee ended if thou hast not done this thy conscience cries guiltie Eightly whether thou hast not sought all occasion to magnifie the excellencies greatnesse To magnifie Gods excellency To renounce the truth and goodnesse of God manifested vnto vs in his word and in his work if thou hast not done this thy conscience cries guiltie whether thou hast at any time denied God or the profession of Iesus Christ and his Gospell beefore men when thou hast beene called before the enemies of Gods truth and examined or whether thou hast made a free profession and confession of the holy truth and of thy faith if thou hast not done this thy conscience cries guiltie Ninthly and lastly whether thou hast beene cold or luke warme or zealous professor of the Gospell Zeale whether thou hast examined thy zeale and hast found it to bee most hot against thy selfe euen searching the most secret corruptions constant and continuing most carefull and most reioycing in the welfare of Gods Church and people if this zeale be not in thee thy conscience cries guiltie and this Law holds thee fast bound vp in thy sinnes and for a condemned man looking for some fearfull destruction at the appearing of our Lord Iesus Christ who shall come in flaming fire to render vengeance to all them which haue not obeyed his holy Gospell oh therefore what wings of the morning or vtter darknes can carrie thee away and hide thee from that guilt which God hath here vowed not to hold guiltlesse or how canst thou remaine so benummed as not to feare and dread the same the sinne thou seest is written with a penne of iron and hee that runneth may reade it this curse is a winged booke flying euery where to call for iudgement and is not thy name written therein thou canst not thou maist not thou oughtest not to let slip this oportunitie now with candels and lanthornes to search in thy darke conscience and in euery corner therein what and which of those sinnes haue entred therein they cannot maske themselues or deceiue thee they haue no wedding garment on and if thou examine them thou shalt find them speechlesse aske them how they came into thy heart and therefore for the preuenting of Gods iudgement iudge thy selfe and take these thouhgts being shamefully naked and binde them hand and foote to cast them from thee vpon him from whose diuellish seducement and suggestion they first of all were begotten in thee so shalt thou wash thy coate in the blood of the Lambe and haue the holy Ghost to direct thee for euermore Quest 102 Let me heare the words of the fourth law and next what the principall scope of it is what the parts and the sence of the words of the law Ans The words are these Remember the Saboth day to keepe it holy sixe dayes shalt thou labour and doe all thy worke But the seauenth day is the Saboth * Of. for the Lord thy God in it thou shalt not doe any worke thou nor thy sonne nor thy daughter thy manseruant nor
which wee will not bee seene to performe our selues for wee bee commaunded the contrary that wee compel and command so many as we can to the obseruation of the Saboth which if wee doe not their sinnes no doubt run euery Saboth vpon our score here be guiltie of spirituall murther all such maisters as retaine seruants like horses and mules in a barbarous kinde of seruitude on the Saboth from the publike meanes of their saluation Let all such remember the speciall charge of God directly sent vnto them in this Law Eph. 6.5.9 Col. 3 21. Tit. 2.9 1. Pet. 2.18 and remember that they haue a great Lord in heauen whose wrath is as a consuming fire Punishments for the breach of the Saboth are these Punishments for breach of Saboth Floods in faires with vs. Scaffols falling to the destruction and hurt of many in stage-plaies Some punished to teach the rest But not al to shew there is a day of iudgement First by the Law of God in old time as wee may reade Num. 15.32 death of body Secondly by old Councels excommunication that those which denie their presence to the Church in earth by wilfull negligence may bee euer cut off from the assemblie of the righteous Thirdly wee haue had in the time of fayers on the Saboth day diuers great flouds to the losse of goods and life in many places and this sinne wee retaine of the Italians which make their sunday a day of market Fourthly many times at beare bayting the falling of scaffolds wherby men women and children haue lost some their liues some their limbes and the women with childe haue not beene spared as is yet fresh in the memorie of wise men within the space of twentie yeeres and certainely these were punished to be examples of admonition to the rest although all dyed not let none therefore gather that either they perished by chance of rotten posts or such like or that God did punish them that were slaine and hurt at their pleasures for some other cause but rather thinke that they which dyed perished for that sinne and that the residue are but reserued to a day of iudgement The tryall and examination of the conscience First consider well and examine thine owne heart as beeing set before the throne of the iustice of God whether thou hast at all times reuerently and honourably thought of the Saboth and of the publike ministrie of the word and Sacraments 2. Cor. 5. which God in wisedome hath appointed to be the holy meanes of thy saluation if thou canst not find this humble submission and reuerence of these diuine exercises in thine heart thy conscience pleads guiltie and this Law condemnes thee Secondly whether thou hast prepared thy selfe to meet to the Lord on the Saboth for the diuine maiestie and presence of God the father the Son and the holy Ghost doth fill the sanctuarie and doth reioyce in the holy assemblies of his Saints I say examaine thy selfe of thy preparation by reading meditation prayer conference if thou hast neglected this dutie thy Conscience cries guiltie and this Law condemnes thee Thirdly whether hauing vsed a Godly preparation before thou didst also religiously attend obserue the word of god both read and preached with such reuerence and meekenes as if thou hardest Christ himselfe read and preach vnto thee if thou hast not respected this dutie thy conscience cries guiltie and this law condemnes thee Fourthly Cares whether thy Soule hath not wandred about the cares of this life during the holy exercises on the Saboth that albeit thou wast present in body yet thy minde was so distracted that thy soule was absent and receiued no blessing by any of the holy exercises of the Saboth if thy conscience crie guiltie this Law condemnes thee Fiftlie whether thou hast bestowed this day wholy in diuine exercises as thou art commanded namely in hearing reading meditation conference for the better vnderstanding of things heard and receiued by the publike ministrie if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Sixtly and because this Law giues speciall charge concerning the familie our sonnes and daughters men seruants and maide seruant inquire whether on the Saboth thou hast not respected these both to bring them also to the holy assemblies and by priuate conference to cause them to vnderstand the things they haue heard so instructing them in the knowledge of the truth that they may learne also the true sanctification of the Saboth if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Seauenthly inquire whether after the exercises of the Saboth thou hast remembred the poore and the sicke to releaue the one and to comfort the other if thou hast neglected these duties thy conscience cries guiltie and this law condemnes thee The Minister of Christ Eightly inquire if thou bee the minister of Christ with what care and conscience with what feare and faith thou hast sanctified the Lords Saboth in the preaching of Gods word and administration of the sacraments for he is accursed that doth the Lords work negligently wherefore if thou hast beene negligent in thy dutie thy conscience cries guiltie and this Law condemnes thee Ninthly whether thou hast admitted any knowne wicked sinners to the blessed Communion without any admonition that they may bee reclaimed to grace and to vnfained repentance that they prophane not the holy misteries of Christ and whether thou hast not sorrowed deepely in heart if any such haue past if thou hast neglected these duties thy conscience cries guilie and this Law condemnes thee Tenthly whether thou hast sought and endeauored to plant in the hearts and mindes of all in thy charge with all thy might the cheefe grounds of holy religion which wee call the Catechisme which euery man is bound to learne and know perfectly if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee Eleauenthly whether any playes or fighters bee suffered in Church or Church-yard or in any other place appointed for gods holy worship such as by authoritie may restraine these enormities do not their cōsciences cry guiltie Twelftly If thou hast any way impaired or infringed the right of Churches the maintenance of Gods publike ministrie orintermedled with the benefices Mal. 3.8 Rom. 2.22 tithes and anuities of Churches due to the ministers of Christ which attend the charge of soules thou hast committed sacriledge and thy conscience cries guiltie and this Law condemnes thee 13. lastly whether thou hast spēt the Saboth or any part of the Saboth in the workes of thine ordinarie calling or in lawfull recreations games or in feasting dicing dauncing or in any such exercises lawfull or vnlawfull if thy conscience crie guiltie this Law condemns thee and thou art in the hand of God to receiue sentence euery day houre and minute The fift Law Honour thy Father and thy Mother Verse 12. Tremel
clearely by the Royall Law of God what bee the meanes left or giuen of God to reforme him in this life and to restore him to his former excellencie and to bring him to glory Answere There is no power in men or Angels to loosen one soule from the bondage of sinne death and hell nor any name in heauen or earth ordained to saue vs but one and that is the most mightie name and power of Iesus Christ Act. 4.12 First for that Gods iustice must bee fully answered euen before Gods Tribunall seate there can be no euasion for any one of all the sonnes of Adam Seeondly and this satisfaction to purchase reconciliation betweene God and men and to the quieting of consciences can not be performed by man or Angels so infinite is the wrath so great is the debt Thirdly and yet iustice requires that man and none other creature pay all the debt and cancell the hand-writing beetweene God and vs which bindes man to endlesse torments Col. 2.13.14.15 Fourthly the Angels are of an other nature and therefore can not serue to purchase any grace for vs. Heb. 2.14 Fiftly man onely must pay this debt or the price of this redemption and yet can not the most righteous man pay for himselfe much lesse purchase heauen or peace with God for himselfe Reasons against the merits of men First he that will merit any grace must first pay his owne debt which is infinite and that can he neuer doe Secondly a man can neuer merit before he hath attained the perfect righteousnesse of the Law Rom. 3.10 Luke 17.10 which no man can euer doe in this world Thirdly how much offence the word or name of merit containeth in it is euident with the great hurt of the world Surely it is most proud and can doe nothing but darken the grace of God and fill men with froward pride Fourthly if a man hauing taken profit of a peice of ground by an other mans liberall graunt doe also claime to himselfe the title of proprietie hee desires to loose all the right hee hath Quest 2. Will the Lord be reconciled by any mediator and receiue vs to grace againe Ans The Apostle disputeth this question Rom. 5. cha and concludeth it thus ver 17. If by the offence of one death raigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse raigne in life through one that is Iesus Christ And againe the same is cleared and amplified ver 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And this is the reuealed will of God and the holy Gospell preached in Paradise and testified by Moses and all the holie Prophets that one man Iesus Christ should free the elect of God from the bondage of Sathan and restore them to the glorious libertie of the elect Angels of God And to this end was God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp to Glory 1. Tim. 3.16 Quest 3. If God hath promised an acceptance of his elect vnto grace by the worke of a mediator and that neither man or Angell can performe this worke wee can not bee comforted nor finde peace vnlesse wee finde him and yet such a man cannot be found among all the creatures in heauen or earth Ans This Mediator must bee found among men euen one of the sonnes of men 1. Cor. 15.21 for that man sinned and man must free man from sinne euen that holy seede of the woman Gen. 3.15 and yet this man must bee greater then man or Angell euen the very Sonne of God for else he could not ouercome death 1. Cor. 15.25 very God and man 1. Tim. 2.5 or God himselfe manifested in the flesh 1. Tim. 3.16 Quest 4. How may this bee that God and man should make one person or how may these two natures diuine and humane so much differing be so vnited together Ans by the mightie working of the holy Ghost for the Angell answered this question vnto the Virgin Mary in these words Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy one which shall be borne of thee shall be called the sonne of God And thus was this most admirable vnion effected by the great worke of the holy Ghost the second person in Trinitie the Sonne of God Iesus Christ assuming our nature became man and was our Immanuel or God with vs manifested in our flesh Quest 5. How know you that Iesus Christ God and man is become such a Sauiour for you Ans By the Gospell as all the Elect haue knowne him from the a Gal. 3.8 1. Pet. 4.6 beginning And the Gospell it is the most ioyfull and glorious message which God sent and manifested vnto the world from the beginning in sundry formes and measures vnto the b Heb. 1.1 Patriarches and in the most sure word of the c 2. Pet. 1.19 Prophets but vnto vs it is made by the Euangelists and Apostles more cleare then the light at mid-day that it is the d Rom. 1 16. power of God to saluation to euery one which doth beleeue teaching and assuring the faith That Iesus Christ e 1. Cor. 1.30 Ioh. 3.16 is made vnto them of God wisdome righteousnes sanctification redemption Quest 6. How differ the Law and the Gospell Ans First they agree well together for first as touching the Author one and the same God hath lent both vnto his Church secondly they are both of the same antiquitie for both were preached in Paradise Reu. 15.6 thirdly both sent for the same end the saluation of the elect fourthly both a dead letter without the operation of the holy Ghost fiftly both giuen by inspiration and written by holy men as they were acted and moued by the holy Ghost thereunto sixtly both confirmed and sealed by mightie and great words Heb. 2.3 Deut. 27.26 Seauenthly and lastly the contempt of both is death Secondly they differ in these respects first the Law preacheth Gods iustice the Gospell mercie Secondly the Law requireth obedience the Gospell faith The Law came by Moses Io. 1.17 Deu. 27.26 Rom. 4. but that grace and truth of the Gospell came by Iesus Christ The Law requireth inherent righteousnesse the Gospell offreth vnto the beleeuer an imputatiue righteousnesse euen the righteousnesse of Christ because hee can not attaine to the righteousnesse of the Law Gal. 2.20 for if righteousnesse could come to any by the Law then Christ had dyed in vaine Quest 7. Doth the Gospell offer grace vnto all men or shall all men be saued by Christ Ans The answere is 1. Tim. 2.4 That God will haue all men saued and come to the knowledge of the truth meaning by this generall note all the
able to discouer the inward affections and secrets of the heart as in the last commaundement Fourthly for one principall ende thereof it serues as a speciall instrument sent from God to teach vs what the nature and danger of Sinne is Rom. 3.20 next it is the guide which God hath sent vs to direct vs in the way to heauen Psal 119. Quest 45. Answere me yet one doubt more did not the Maniches and old Heretikes iustly speake against this law seeing the Apostle calls it the misterie of death 2. Cor. 3.7 and againe hee saith the law killeth Rom. 7.9.10.11 Sinne tooke occasion by the commandement and deceiued me and thereby slew mee Ans Wee must wisely discerne betweene the naturall effects of the Law and the accidentall consequents of the same or what the Law worketh in our corrupt nature The Law is holy iust and good and hath holy iust and good effects Rom. 7.12 in those which are truly renued by the word and spirit of grace but the contrary effects and works follow in the vnregenerate beecause of the corruption the Law findes in them The Law vnto these is like water cast vpon lime which soone discouers the heat and fire which is within so the Law works vpon sinners seruing well to discouer their inward and most secret corruption But the Law vnto the beleeuer which receiues Christ and his Gospell is sweet and comfortable like the waters of Marah rectified made pleasant with the tree cast in by Moyses Exod. 15.25 So put Christ to the Law and hee changeth the bitternesse of the Law into sweetnesse Psal 119.19 Quest 46. First let mee heare what you can say of the speciall circumstances of time place and persons concerning this Law Ans First I say for the time of the promulgation of this Law it was the first * This yeare was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13 sealed Gen. 17. so saith the Apostle Gal 3.17 following Moses Exo. 12.40 Ge. 15.13 yeere of their deliuerance out of Egipt and the third moneth of the yeere Exod. 19. ver 1. Secondly for the place it was in Horeb called the mountaine of God Exod. 3.1 a place of great excellencie and note because of that vision to Moses concerning his ambassage to Egipt and for that the Lord himself here spake all the words of his Law vnto his people This was a mountaine in the wildernesse of of Sinai Exod. 19.1 Thirdly the speaker of this Law or the person which first deliuered it in that place was Iehoua himselfe three in persons one true God in substance Exod. 1◠◅ Hee came downe or gaue some visible signes of his presence They heare God speake as in a pulpet of fire in fire on the mountaine Exod. 19.18 The mount for the time might not be touched by man or beast Exod. 19.13 The messengers of his comming and presence were Thunders Lightnings and a thick Cloud and the sound of a Trumpet exceeding loud Exod. 19. ver 16. and Earthquake ver 18. Thus was preparation made for his Maiestie to speak and to deliuer this great law vnto his people After all these follow the voice of words Heb. 12.9 that is a liuely voyce speaking distinctly or a voice sounding the liuely oracles Act. 7.28 notwithstanding the people heard God speake yet they saw nothing that they might neuer set vp any image to resemble him Deut. 4.15 And the voyce of God was so terrible vnto them that the people trembled and feared much and desired they might no more heare it Exod. 20.18 Lastly when God had spoken all the words of this Law hee writ the same himselfe in two tables of stone Exod. 31.18 These tables were the worke of God and this writing was the writing of God grauen in the tables Exod. 32.16 Fourthly the auditorie or people which heard the voice of God were the people of Israell Exod. 19. They are prepared to meete the Lord three dayes beefore his comming First Moses propounds vnto them the forme of the couenant Verse 5. and demaunds if they bee willing to accept Gods couenant to serue and worship him as his peculiar people according to his will They answered all that the Lord shal cōmand Verse 1. wee will doe for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it Secondly they must prepare themselues to meete the Lord the third day this preparation was by prayer verse 10. and fasting ver 15. confer 1. Cor. 7.5 Quest 47. What rules must be remembred for the right vnderstanding and vse of the commandements of this Law Ans First whereas the Lord in the morrall Law sets downe in euery precept but the grosest and greatest sinne forbidden in the Law yet wee must remember that vnder it hee vnderstandeth all euen the least sinnes of like nature all the causes signes and effects of the same sinne for example in the seauenth Law is forbidden onely in word but actuall adultery yet the Lord vnder this one word vnderstandeth all sinnes which pollute a man in that kinde of vncleannesse all the causes and effects of that vncleannesse Secondly all precepts affirmatiue include their negatiue and the negatiue their affirmatiue Where God forbids adultry hee commands chastitie and to keepe our vessels in sanctification and holinesse Thirdly the decalouge is no otherwise to bee vnderstood then as the best interpreters the holy Prophets and Apostles haue opened it and taught it in their time Fourthly these ten Lawes must bee vnto vs as ten speciall rules by which we must trie euer all the thoughts of our hearts words of our mouth and actions of our life Fiftly the first table concernes and containes all our immediate seruice and worship of God the second our duties vnto men Amor Dei amorem proximi generat The first is of greater excellencie for that the loue of God is the onely fountaine of our loue to men Sixtly that euery one of these ten Lawes may haue the deepe impressions in thine heart euer set beefore thee the nature greatnesse and authoritie of the Law giuen that so thou maist rightly conceiue of the excellencie of this Law Seauenthly he that will practise the holy and good things commaunded in this Law must first renounce and forsake the euill things forbidden in this Law Psal 37. Tit. 2.10.11 Hee that will know practise one must know and keepe all Eightly the righteous man respecteth not one Table and forgets the other but none fully respecteth all these commandements of God Psal 119.6 Quest 48. What diuisions and parts are to be considered in the decalouge Ans First the decalouge is diuided into two parts or two tables This diuision is manifestly allowed of God Ex. 34.4 Deut. 4.13 10.43 and Mat. 22.37 The second diuision is into ten parts or precepts and this also is Gods owne diuision Deut. 10.3.4 and 4.13 Then hee
that is for the wizards the second the kings the third the Souldiers Diodor. Sicul. lib. 2. cap. 3 Quest 65. But it is hard to know a witch few as yet of the learned can define a witch and therefore it is a hard iudgement to condemne all for witches that men call wise men and wise women Exod. 22. Deut. Ans First the Lord making a Law against witchcraft as well as against adultery and punishing both with death thought it not so hard to finde out these sinners in all ages of the world Secondly againe repeating his Law and making it more plaine vnto vs Deut. 18.10.11 ver hee chargeth them that if they found any making profession or practising in any of the kindes of witchcraft there specified a regarder of times a marker of the flying of foules a Sorcerer c. hee should bee reputed a witch or a wizard and suffer for his profession albeit his secret practises with Sathan were neuer knowen to any man Thirdly If witches and wizards being sought after could bee knowne after inquisition in Samuels times much more in our time because of the great light of the Gospell to discouer them but wee read that the inquisitors of those times found them and swept the Land neere hand cleane of them 1. Sam. 28.12 therefore they may in like manner bee discouered in our time Fourthly againe the works of the flesh are manifest not hard to bee discerned Gal. 5.22 witchcraft is one of the works of the flesh and it is not so strange and hard to bee discerned Quest 66. I graunt a witch may bee discerned and discouered but it is hard for euery man to know them Ans Not so a man of meane gifts assisted by Gods holy word and spirit may soone discouer them If it were not so it were hard for the Lord to make a law against such adding a fearefull commination against them Leu. 20.6.27 The Lords meaning is if any were knowen by profession or practise as wee see to this day there are not a few to be addicted to any of those forbidden faculties Deut. 18.10 that then no man presume to consult with such for any cause whatsoeuer Quest 67. Now proceede to the fourth sinne forbidden vs in this Law Ans Infidelitie and distrust in God bee here forbidden and condemned as great enemies to Gods holy worship and seruice An vnbeleeuing heart is a hart which doth refuse to heare to beleeue and to obey the holy written word of God this heart euery man hath by nature Gen. 6.4.5.6 Ier. 17.9 but their vnbeleefe is far greater which haue receiued some light and tast of the good word of God and yet after this refuse to beleeue Signes of the heart possest with vnbeleefe are these First some secret signes bee these first to loue and like to reioyce to heare and speake more of the creatures then of the creator and his word as of riches Mat. 6.24 pleasures Luke 8.14 bellicheere Phil. 3.19 children parents and parents children Mat. 10.37 c. secondly an vncleane filthy conscience delighting and sleeping in sinne argueth vnbeleefe Secondly more manifest and open signes be these first to reiect the Gospell and to bee vtterly ignorant after the long vse of the meanes 2. Cor. 4.4 secondly to tempt God Reasons to perswade and to preserue vs against vnbeleefe are these First for that vnbeleefe causeth apostacie Heb. 3.12 by faith wee bee knit to God through Iesus Christ Ephe. 3.12 So by vnbeleefe wee fall away from God Iob. 21.14 and 22.21 Secondly a sinne that doth most highly displease God and which hee spares not to plague Num. 14.11 and to punish in his best children Num. 20.12 Thirdly a sinne that binds as it were the hands of Christ and keepes back many blessings from vs. Mar. 6.5 Mat. 17.17 Iohn 20.27 Fourthly the very great roote of all sinne is vnbeleefe the first sinne of our first parents Gen. 3.2.3.4 and a strong bar to keep vs from the euerlasting rest Heb. 3. and 4. Chap. Luke 12.4 Reue. 21.7 Fiftly as men suffer their hearts to grow in vnbeleefe or their hearts to bee possest with this sinne so they grow daily in the contempt of God hardnesse of heart and carnall securitie Quest 68. Thus farre then hauing heard of the obedience and disobedience of this first law let vs see what vse may bee made of this Of the vse of the first Commandement manner how wee are to apply our selues for our examination therby first to humble and to reclaime the man without a Eph. 2 12. Christ secondly to confirme and to direct the b Rom. 8.1 2. Cor. 13.5 man in Christ that is euery liuing member of Iesus Christ Ans First let the man without Christ or the deformed Adam set before him this Law as his iudge to pronounce the true sentence of iustice against him on this manner The spirit of God the best expounder of this Law by his Prophet Moses and the Apostle Paul saith that they be accursed that continue not in all things written in this law to doe them c The man vnrepentant in this wise 1. By the curse is meant the euerlasting maledict wrath of God 2. The Lord requires doing 3. All. 4. Cōtinually But I am so far from doing all that I haue done nothing that is heere commanded Nay I haue done some of the clean contrary euils heere forbidden and that continually from my youth vp vnto this present time as may apppeare if being arraigned and examined in the presence of God according to this Law my conscience must plead guiltie to all the parts and branches of this first Law of God First the Lord requires knowledge in all his seruants that they may loue him and feare him c. But I haue not knowen him by his word and but darkly by his works Nay what is worse I haue in heart most affected ignorance I haue thought often that there is no God I am ready to worship any false God and to bee of any religion witn any Prince in any nation vnder heauen as may best serue for my present peace and libertie on earth And I haue thought it good wisdome for ease in troubles to seeke to all witches and wizards and if need were for my further good to worship the Diuell himselfe in this blindnesse and vnbeleefe haue I liued and therefore my conscience cries guiltie and by this light which God here sets before me I must confesse that I am iustly accursed and vnder the most fearefull condemnation of God to bee tormented in hell for euermore Secondly let the man in Christ The man repentant in this wise or now desiring to bee in Christ set this glasse before him on this manner First set against the curse of the Law that most sweet and comfortable promise of the Gospell Rom. 8.1 There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the
as any ship without mast or sterne in the middest of the sea from hauen surely therefore I will vnload my euill wares and goe vnto the holy word of God that I may buy more without monie that I may search for wisedome as for treasure and for knowledge aboue precious stones O my soule thou hast too long dwelt among these rocks of offence and vnprofitable friends therefore yet at the last sit downe at the feete of this mountaine bee not afraid of the voice of God hee that harkneth to him hath chosen the better part which shall neuer bee taken from him The third Law Thou shalt not take the name of the Lord thy God in vaine Exod. 20.7 for the Lord will not hold him * Or Impunem guiltlesse that taketh his name in vaine Question 86. Scope NOw Let vs heare first what the scope and summe is of this Law Answere The scope and principall purpose of Gods spirit in this Law is that we haue the excellent Maiestie and name of Iehoua in most high and honourable estimation with vs. The true worshipper beeing taught to worship Iehoua alone and in that forme and manner hee hath prescribed here hee is straitlie charged to thinke and speake of Iehoua with most high reuerence as in the first petition of the Lords prayer our first request and desire must bee that God would giue vs a most religious and tender care of his glory that his name might bee euer hallowed and no way dishonoured by vs. Quest 87. Proceede to shew what the parts are of this Law and what is the sense and meaning of the words Part â— Ans This precept hath two parts First the Law it selfe Thou shalt not take the name of the Lord thy God in vaine Secondly the confirmation of the Law for the Lord will not hold him guiltlesse that taketh his name in vaine The sence and meaning of the words is this Name First by the word name is ment here any title or attribute of God whereby he is knowne and discerned from the creatures We cannot say properly that God hath a name because plurality for which cause names are vsed falleth not into the single and vndiuided nature of God This word hath these acceptions and significations in Scripture First it is taken for God himselfe Psal 116. ver 13. Secondly it is vsed to signifie the properties and speciall attributes of God properties as strong almightie Exod. 6.2.3 15.3 Ielous Exod. 34.14 Attributes as mercie iustice power and goodnesse Thirdly it signifieth our affiance and trust in God Micah 4.5 Wee will walke in the name of the Lord our God for euer Fourthly for his holy misteries the Word and Sacraments Mat. 28.19 Act. 9.15.16 Fiftly for all the holy worship of God and of Christ as Act. 21.13 I am readie to dye at Ierusalem for the name of the Lord Iesus Sixtly it is vsed for Gods holy will and commandement Deut. 18.19 1. Sam. 17.45 Seauenthly for the glorie of God as Psal 8.1 O Lord how excellent is thy name in all the world which hast set thy glory aboue the heauens Take or assume that is a metaphor taken from precious things which may not bee touched with polluted hands as if hee had said vse not thinke not speake not of my name but with feare and reuerence with care and conscience In vaine that is without iust and good cause and respect Think not of God vnreuerently speak not rashly falsely hipocritically c. Heb. Io linke non expiabit none of the commandements hath these words Maister Caluins sweete words of this Law Labour with all thy minde and thoughts with all thine hart and affections in by all thy words and works to glorifie the name of God For the Lord will not hold him guiltlesse A metonymie for the Lord will not leaue him vnpunished and Saint Iames saith here the meaning is least yee fall into the Lords iudgement or condemnation chap. 5.12 First generally concerning this Law we be here charged so to order our selues in our mindes and tongues that wee neither thinke nor speake any thing of God himselfe or his misteries but reuerently and with much sobrietie that in waying his works wee conceiue nothing but honourably towards him that whatsoeuer our mind conceiueth of him whatsoeuer our tongue vttereth it may agree with his excellencie and with the sacred maiestie of his name and so may serue fitly to set forth his praise and glory that wee neuer rashly or vnreuerently thinke or speake of his holy word and misteries or abuse them to ambition couetousnesse or vainly to seeke our owne praise and glory but that as they beare the dignitie of his name imprinted in them so they may keepe their honour and estimation among vs lastly that wee neuer carpe against nor speake euill of his works as wicked men are wont reprochfully to iest and scorne at them but that whatsoeuer wee heare or see done by him we report it with words to the praise of his wisedome greatnesse and goodnesse Quest 88. Let vs proceed as in the two former Lawes first to consider by what speciall sinnes and vices Gods name is prophaned next by what vertues and good works it is honoured Ans Here first the Lord condemns all the idle and common oathes whereby his name is rashly and vainly abused and prophaned among men quite contrary to this Law and to his great charge Mat. 5.33.37 Iames. 5.12 Three kinds of oathes with vs Of these vaine and common oathes there are three sorts First the impious and terrible swearing by the essentiall names of God Secondly ciuill oathes by the creatures Thirdly superstitious oathes The first kinde are these common among the prophane Sonnes of Beliall in all nations to sweare by God by the Lord by Iesus by Christ by his blood by his bones by his wounds by his death by his life 2. Ciuil oathes Of this kinde were those oathes among the Iewes by my head by the earth by the heauens Mat. 5.33 34 35 The second kinde of vaine oathes among blinde people are these and such like By my soule by this bread by this drink by this monie by this light I see by these ten bloody bones by this good day And many more such like inuentions of Diuells in Papisme and Paganisme and these for distinction sake wee may call ciuill oathes for that they passe as freely as any ciuill speach without check of man or conscience among this kinde of people 3. Superstition The third kinde of oathes sauors altogether of that superstition where it was first borne and bred of this kinde are these specialls following By the Masse by the Rode by my faith by my truth by Saint Anne by Saint Iohn by Saint Mary by the will of God by my holidome by this booke by the foure Euangelists Against this kinde wee haue a speciall charge by the holy Ghost Iosh 23.7 Keepe no companie with
forth thou murtherer and sonne of Belial And of Goliah it is said that hee cursed Dauid by his Gods 1. Sam. 17.43 This sinne is committed in sundry formes of diuellish imprecations in our times by Godlesse and vnbeleeuing people as these following and such like Sundrie forme of diuellish imprecations God damne me body and soule if this or that bee so The Lord confound mee body and soule If I did this thing I pray God I may neuer stirre from this place if I haue said or done this thing I pray God this bread may bee my last if I did so And against other men they send forth these and the like hellish speaches The Diuell take thee and such as thou art Goe thy way the Diuell goe with thee Obiect But holy men haue now and then desired a curse from God on their enemies as Elisha against the men of Bethell and their children for mocking him He cursed them in the name of the Lord and his curse tooke effect on them for fortie two children of the Idolatrous people were deuoured of Beares 2. King 2.24.25 And Dauid prayeth often against his enemies wishing many euils to fall vpon them Psal 69.22.23.24 and Noah pronounced a curse on his son Cham. Gen. 9.25 Ans The Answere is this first wee must note with what spirit and affection they doe so curse their enemies Secondly how their enemies are Gods enemies and the great enemies of his Church and so they respect not their owne priuate iniuries but Gods glory and the good of his Church Thirdly this they doe by the extraordinarie motion of the spirit Fourthly wee haue an expresse charge on the contrary to blesse and pray for our very enemies Mat. 5.44 and to curse and blaspheme no man Rom. 12.14 Tit. 3.2 Againe many men greatly feare the curses of the impious stand in great doubt how to answer them Learne of Dauid what to doe in this case First giue the wicked none occasion to curse thee or to blaspheme God for thy sinne Secondly answere him not but passe by him in silence Thirdly be well assured that God hath let Sathan loose by him stirs vp Shemei to curse thee for thy further humiliation Fourthly and lastly be well assured in thine heart that as the sparrow by fleeing and the swallow by fleeing escape so the curse that is causelesse shall not come Prou. 26.2 Quest 94. The Lord speakes vnto vs not onely by his word but also by his iudgements and by his workes and is not the prophane contempt and abuse of these here condemned Psal 19.1 Ans No doubt for all his works declare and set forth his power his prouidence greatnesse goodnesse wisedome iustice and mercie and so they manifest vnto men the excellencie of his name Psal 145.8.9.10 All thy workes praise thee O Lord and thy Saints blesse thee They shew the glory of thy kingdome and speake of thy power to cause his power to bee knowne to the sonnes of men and the glorious renowne of his kingdome Wee heare him in his word we see him in his works Psal 78.7.8 wee feele him in his iudgements wee tast him in his creatures euery day now to speake of any of these or to vse them without feeling without faith without reuerence without feare without thanksgiuing is a great prophanation of the holy name of God The second part of the third Law Quest 95. Wee haue heard what speciall sinnes God condemns in this Law now let vs heare what speciall duties hee doth commaund Ans First the Lord here requireth at our hands to reproue and correct and to punish all the former sinnes and sinners by whom his great name is dishonoured according to the power place and calling which the Lord hath giuen vs. If the Maiestrate do not correct and redresse these enormities in the common wealth 1. Sam. 2.23.24.25 if the ministers doe not rebuke these men sharply Tit. 1. Cha. ver 13. The cause of the comtempt of Magistrates and Ministers with all authority 2. Chap. ver 15. then doe they honor the wicked aboue the Lord. 2. Sam. 2.19 and they shall be dishonoured before the people For the truth of God abideth for euer Them that honour mee I will honour and they that despise mee shall be despised 1. Sam. 2.30 and the same is said against the Priests in Malach. 2.8.9 Yee caused many to stumble or fall against the Law yee haue broken the couenant of Leui saith the Lood of hosts Therefore haue I made you also to be despised and vile before all the people because ye kept not my wayes but haue beene partiall in the Law Quest 96. To passe ouer the duties of Maiestrates and Ministers I pray you let vs heare at large what you can say of the duties of all priuate men in priuate admonition and Christian reproofe See the booke of houshold gouernment Aug. Corpore stetisti animo fugisti fugisti quia tacuisti tacuisti quia timuisti nam fuga animae timor est and how they bee to proceede to priuate chasticement in families that the great name of God bee not blasphemed Ans It is very manifest that the Lord threatneth great wrath as against all sinnes so specially these grose sins wherby his great name is so dishonoured The priuate man must dye before God is guiltie of the same sinne which doth not reueale a blasphemie how much more the magistrate not punishing and the Minister not reprouing these sinners Leu. Chap. 5. ver 1. But to proceed to answere of this most christian dutie of priuate admoninion the first Law and great charge of God concerning it is written Leu. 19.17 Thou shalt not hate thy brother in thine heart but reproue thy neighbour freely or plainely and suffer him not to sinne or let not his sinne rest vpon him Here first consider and obserue the occasion of these words in the former verse immediately going beefore for there wee haue two Lawes the first is concerning our brothers good name that wee neuer impaire it by walking about marchandizing of tales against it The second is touching his life that wee neuer consent in any place or time to hurt the same Then hee addeth this law as apointing a speciall remedie and preseruatiue against all such euills In these words generally wee are to consider First the charge of God concerning this dutie where note first whom to reproue a brother no stranger secondly the forme freely and plainely Secondly the confirmation of the charge first to omit this dutie is an argument of deadly hatred thou shalt not hate him in thine heart secondly to omit this dutie is to leaue our brother in a most lamentable estate for so his sinne will rest vpon him or hee will lye and it may be die in his sinne First of the dutie here commaunded next of the motiues annexed to practise the same First of this dutie the spirit of God speaketh often giuing vs speciall rules
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
thy a Deu. 5.14 nor thine Oxe nor thine Asse neither any of thy cattel that thy man seruant and thy maid seruant may rest as well as thou maide nor they beast nor the stranger that is within thy gates for in sixe daies the Lord b Perfected 1. Scope made the heauen and the earth the sea and all that in them is and rested on the seauenth day therefore the Lord blessed the Saboth day and halowed it First the principall scope and end of this Law is that wee beeing dead to our owne affections and works should religiously addict and addresse our selues to seeke the kingdome of heauen and to attend Gods holy worship all the Sabâ—th day continuing in the publike and priuate exercises and meanes which God hath commanded in his word Secondly Order it is good for vs to obserue the order of Gods Commandements which is this The first Commandement sets before vs the substance of Gods worship the second the forme thereof The third the end The fourth teacheth vs the time when this seruice should be publikely and solemnly practised The former three Commandements set before vs those duties which wee owe and must performe dailie vnto God This last commandeth that publike forme of gods worship which must bee religiously kept in one day in the seauen vnto God Thirdly againe wee are to note generally concerning this Law that whereas our naturall corruption is so great an enemie to these most sacred lawes for this cause hath bound vs with speciall bands to the obedience and keeping of the three former Commandements In this fourth precept hee addeth more reasons as desiring yet more strongly to binde this inbred enemie of God within vs for that we resist and fight more against this Law then any of all the rest of Gods commandements and for that in the practise of this consisteth the obseruation of all the former and neglecting this we neglect all religion Ier. 17.12 27 Ezech 20.21 23.38 Nehe 9.14 This is cleare by Gods complaint often in the Prophets for hee saith that all his seruice is ouerthrowne for that his Sabothes are polluted and defiled How this Law differs from the rest Fourthly wee bee also to obserue here how this Law differs from all the rest first this Law hath a speciall note as a preface set before it in the word remember which is wanting in all the rest Secondly the rest be onely either negatiue or affirmatiue that is either bid or forbid but this Law doth expressely forbid the euill to bee committed and expressely command the seruice which God requireth Thirdly the rest of the Commandements doe but onely binde a man for him selfe to the obseruation of that which is commaunded but this law expresly chargeth vs with a care of our whole familie for the obseruation of the Saboth and not onely this but chargeth vs also that wee cause the stranger within our gates to worship God with vs yea all the beasts wee haue must rest this day with vs. Fiftly the fourth Law hath two parts First the precept where we may obserue a preface or a note of attention in the word remember and the charge it selfe containing these branches first that the Lord commandeth a Saboth that is one day in seauen for his people to rest in Exod. 20. ver 8. Secondly that the Lord commandeth this day to be sanctified and consecrate for holy exercises where wee must consider what workes doe sanctifie and profane the Saboth Thirdly how this sanctified Saboth or holy rest must be on the seaueth day and none other Fourthly who is to performe this rest with vs all and euery one in the familie these specialls are numbred man as parents and mistrisses man and wife children sonnes and daughters seruants and strangers men and maides and beasts the Oxe and the Asse Secondly the confirmation hath these foure reasons first for that I permit and graunt thee sixe dayes for thine owne works Exod. 20. ver 9. Secondly for that the seauenth day is the Lords owne day commaunded and consecrate by himselfe for himselfe and his owne seruice ver 10. Thirdly for that God rested the seauenth day Fourthlie for that God hath promised a speciall blessing to all true worshippers in the sanctification of it * A note of attention Luke 17.32 Deut. 8.2 32.7 and Adde this word to euery part of this law to stir vp thy selfe aduisedly to consider the charge Remember The meaning is consider well The Sense and prepare thy selfe and obserue well the Saboth to sanctifie it Deut. 5.12 The Saboth That is the day of rest which is said in the tenth verse to bee the seauenth day It is called the rest beecause of the rest which is proper to this day In the beeginning this name was appropriate onely to the seauenth day but vnder the Law many other Saboths are commanded To sanctifie it To sanctifie is to separate any thing from the common vse to consecrate the same to Gods seruice Sixe dayes shalt thou labour That is I freely permit thee to worke sixe daies in thine ordinarie vocation that thou maist attend my holy worship the seauenth daie as I haue commanded And doe all thy worke That is leaue no part to be finished on the Saboth day But the Seauenth day is the Saboth That is Verse 10. this is the onelie day wherein I command that holie rest to be obserud Of the Lord thy God Or vnto the Lord thy God or for the Lord thy God that is to be spent wholie and religiously in the seruice of the Lord thy God or the day which he challengeth to be wholy spent in his seruice In it thou shalt not do any worke The Saboth day thou maist not do any of thine ordinarie works in seed time nor in haruest Exod. 34.21 Thou maister father or gouernour of house and family or of any societie Nor thy Sonne c. All men and cattell which we haue at our command and vse as being in subiection vnto vs. Nor thy stranger Iew borne or Proselite Within thy gates within thy charge For in six dayes the Lord made heauen That is Verse 11. the Lord rested after his worke and therefore so doe thou the Saboth day Therefore That is first that thou maist giue that to the Lord for his worship as beefore Secondly that thou maist not tire and weary thy selfe or any thing that is thine man or beast Exod. 23.12 Deut. 5.14 Thirdly that thou maist euer remember Gods rest in the creation Fourthly that thou maist neuer forget thy deliuerance from Egipt Deut. 5.15 The Lord blessed the Saboth day That is the Lord hath giuen this day a speciall blessing in that hee hath ordained it for his owne seruice and halowed it or sanctified it that is hath himselfe set this day apart for this holy vse so this word is vsed Exod. 29.44 and. 40.13 Leu. 27.30.28 Quest 103. Now proceed on to consider more neerely
the commendation of the disciples in the primatiue Church they greatly reioyced in the holy assemblies and exercises of the Church Act. 2.42.46 They continued in the Apostles doctrine and fellowship and breaking of bread and prayer Againe They continued dayly with one accord in the Temple and breaking bread at home And here men must religiously attend on God and his word the whole time of the holy assembly The Prince him selfe if he be present may not depart before the congregation be dismissed Esay 46.10 The Prince shall be in the midst of them hee shall goe in when they goe in and when they goe forth they shall goe forth together yea the Magistrates are bound to restraine the people for the obseruation of the Saboth Ieremie is commanded to preach this Chap. 17.20.21.22 Thirdly in the last place after the most principall exercises of the Saboth the Lord commends vnto vs this day the â—â—re of the poore and sicke as speciall fruits of pietie and badges of our Christian profession for if the Lord this day â—aue such respect to the rest of oxen much more regardeth â—ee the rest and comfort of the sicke and poore distressed members of Iesus Christ Deut. 5.14 And thus Christ him selfe spent part of the Saboth in healing the sicke and comforting the weake and feeble as may appeare often in the stories of the Gospell Io. 5.1.8 7.23 Luke 13.10 Mat. 12.10 Luke 14 1.6 And the Apostles charge is that on â—he Saboth wee haue the poore in speciall remembrance 1. Cor. 16.1.2 Concerning the gathering for the Saints as I haue ordained in the Churches of Galatia so doe yee also euery first day of the weeke let euery one of you put aside by himselfe and â—y vp as God hath prospered him Quest 106. Let vs heare as breefely what is forbidden Ans The Lord himselfe answereth thus generally in his Law ver 10. The seuenth day is the Saboth of the Lord thy God in it thou shalt not doe any worke First wee are to note how the Lord doubleth and repeteth these words often Saboth of rest to binde our hands from all works Secondly next how that hee is not content to deliuer his â—inde and will in this generall negatiue forme thou shalt â—t doe any worke but also descends into particulars forbidâ—ng such things and at such times as might carry with them â—reatest probabilitie of beeing exempted and might make greatest shew of reason for libertie as the gathering and preparing of the Manna the holy work Exod 16.23.26 Exod. 31.13 Exod. 34.21 and building of the tabernacle that they must religiously obserue the Saboth eâ—en in those two speciall times of seed time haruest So then â—t is very manifest that the Lords will is that wee rest euen from the most needefull and speciall works of our speciall callings all husbandry in country all trades and workes in townes and cities that we may cheerefully attend on the Lord in the exercises of the Saboth Here Sathan and our corruption bark and say if wee doe not work we cannot liue Ans first remember six daies are appointed for this end secondly remember the Diuels suggestion hath euer beene thus if wee giue our selues to serue God wee shall surely die of famine c. Mal. 3.13.14.15.16 Therefore shake of all distracting and dangerous cares Mat. 6.33 1. Tim. 6.7.8.9.10 and remember Gods promises not onely for heauen but also for this life belongs to godlinesse 1. Tim. 4.8 And whereas the Lord hath thus bound vs from the ordinarie works of our callings that wee might the more freely serue him he doth not so strictly bind our consciences but that in cases and times of necessitie wee may and must omit the exercises of the Saboth as to quench the violence of fire to stay the fury and rage of enemies to defend the life of man and beast And so in all such cases for the preseruation of man or beast or goods as cannot beare the intermission and rest of one Saboth notwithstanding let no man here impose vpon himselfe such a necessitie that may compell him to yoke his Oxen Mattis conc 1. cap. 1. The Lord would haue no Manna gathered on the Saboth day nor fire kindled among the Iewes Exod. 35.3 and 16.24 yet was the Saboth made for man Mat. 12.1 that is to further and helpe man to life euerlasting and to preserue his life present wee are therefore to vse these outward elements in all sobrietie and wisedome so as we may bee better able to obserue the duties of the Saboth for the Lord would not haue vs neither in the vse nor in want of them at any hand disabled to attend his holy worship as for example without fire in these cold parts some part of the yeare wee can hardly endure to attend the exercises of the Saboth Thirdly it is very cleere that faires and markets buying and selling of all wares whatsoeuer small or great are vtterly forbidden on the Saboth Nehemi 13.15 In those days I saw in Iudah them that trode wine presses on the Saboth and that brought in sheaues and which laded also Asses with wine grapes and figges and all burthens and brought them into Ierusalem on the Saboth day and I protested to them in the day that they sold victuals There dwelt men of Tyrus also therein Verse 16. which brought fish and all wares and sold on the Saboth vnto the children of Iudah euen in Ierusalem Then reproued I the rulers of Iudah and said vnto them what euill thing is this that yee doe and breake the Saboth day did not your fathers thus and our God brought all this plague vpon vs yet yee increase the wrath vpon Israell in breaking the Saboth And when the gates of Ierusalem began to be darke before the Saboth I commanded to shut the gates and charged that they should not be opened till after the Saboth and some of my seruants set I at the gates that there should no burthen bee brought in on the Saboth day So the Chapmen and Marchants of all marchandise remained once or twise all night without Ierusalem And I protested among them and said vnto them why tarrie yee all night about the wall if yee doe it once againe I will lay hands vpon you from that time came they no more on the Saboth Fourthly all idlenesse reuelling dauncing are here concondemned Esay 58.13 If thou turne away thy foote from the Saboth that thou doe not thine owne will or that wherein thou delightest on mine holy day If thou wilt call the Saboth thy delight to consecrate it as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will or that wherein thou delightest not speaking a vaine word then shalt thou delight in the Lord. Also slouthfull securitie at Sermons is forbidden Act. 20.7.10 Fiftly and lastly wee bee here forbidden to cause any man to breake the Saboth directly or indirectly by performing such duties for vs
those things which concerne saluation secondly to neglect those things which concerne the temporall state and health of body or minde thirdly actuall selfe-murther condemned of the heathen Or crueltie against our brethren in these speciall branches first of anger Secondly of a despitefull countenance and gesture thirdly an open repoach and crueltie of the tongue fourthly actuall murther of the hand which is the more greeuous the more bands of loue we break specialls here are first the murther of children by the naturall parents secondly the murther of parents by the naturall children thirdly the murther of brethren fourthly the murthering of any christian fiftly the murthering of an heathen Now what God commandeth first generally we be commanded to cherish all pittie and compassion in our harts towards man and beast Secondly all speciall duties and signes of loue and mercie are these first to looke well to our harts that we bee tender hearted and mercifull towards all men secondly to looke well to our outward beehauiour that in our countenance and gesture wee bee louing kind and mercifull vnto men Thirdly to looke well to the good vsage of the tongue thereby to benefit all men fourthly to looke wel to the hand that wee bee ready to reach forth blessings and good things to other men as the Lord hath inabled vs. Quest 120. Now let vs heare of the branches of the negatiue part in order An. The first is inhumanitie and crueltie against any of the creatures as against brute beasts all the euillvsage of them is here condēned this is one of the sins of the last times 2. Tim. 3.3 Rom. 1.30 he that is cruell to beasts will not spare the life of man when occasion is offered wee are commaunded to helpe our enemies asse Exod. 22.5 Deut. 22.6 Wee see this in Balaam who in great rage would haue slain the poore Asse when the Angell would haue slaine him and that most iustly his heart is discouered in his bloudy counsell against Gods people which Balack with all speede put in practise Num. 22. and 23. chap. God condemneth this brutish fiercenesse 2. Tim. 3.3 Ob. but we kill them dayly An. By permission since the floud Gen. 9. and therefore when we feed on the flesh of any creature wee ought to remember Gods free mercy and how sinne hath weakened our bodies which before were kept strong and beautifull onely with the fruits of the earth Secondly the Lord here condemnes all want of prouident care to preuent all dangers and euills which may be hurtfull to the life of man or beast for this cause the Lord commaunded battlements on houses to preuent dangers that men might walke safely on the house tops as the custome was in Iewrie Deut. 21.8 for this cause the goring Oxe must be stoned to death and not eaten Exod. 22.28.30 And this is the Lords care in commaunding that no pits bee left vncouered Exod. 22.33 The same may be said of rayling of bridges and of the mending of high wayes that man and beast may trauell safely without feare Thirdly next there bee three branches or kindes of crueltie against our selues here condemned in this Law And these must be first considered for if the loue of man towards himselfe be the line and rule of his loue towards other men hee that is cruell to himselfe can not bee mercifull to other men 1. Soule-murther First of this crueltie the first branch is Soule-murther Soule-murther is when a man carks and cares continually for his carkasse and neglects the state and life of the Soule his Soule lies dead in sinne Eph. 2.1 and feeles it not wants the life of God and hee knowes it not There is a necessarie diet and foode for the Soule which if yee neglect and denie the Lord cries in his word that yee kill the Soule or bee Soule-murtherers Hosh 4.6 Idle Ministers are soule-murtherers Prou. 29.18 My people perish for want of instruction and knowledge Prou. 10.21 The words of the righteous feed many Iob 23.12 Thy word is better vnto mee then mine ordinary foode for this cause the Lord complaines also against negligent Priests and Prophets Ezech. 34.3 Yee feed not the sheepe but kill them that are fed meaning by others Secondly the second branch of this crueltie against our selues is when by any sinne or sinnes we bee enemies to our owne health and so to our life and herein three speciall kindes are condemned for that by experience they be found dayly to shorten the daies and life of man All intemperancy impaires health The first kinde is all intemperancy which deuoures patrimonies brings in all excesse reueling and vncleannesse for sinnes be linked and grow vp together what a number of filthie diseases doth whoredome alone breed in men according to the Apostles doctrine and the common experience wherefore wee iustly conclude against these sinners they are cruell and vnmercifull to themselues for hearts bee eaten vp with this care the second secret enemy of a mans life is that biting eating consuming and distracting care which Christ condemneth Mat. 6. This care with the sorrowes which follow it be very euill against this Salomon warneth vs saying Prou. 17.22 a ioyfull heart causeth good health but a sorrowfull minde dryeth vp the bones The third secret enemy of a mans health and life is an improuident care for foode and raiment idlenesse slouthfulnesse condemned 1. Tim. 5. Prou. 6.6 and 10.26 Eccles. 37.11 Thirdly the third kinde of crueltie against a man himselfe is the highest kinde of crueltie that can bee named against the naturall life Actuall selfe-murther and this is actuall selfe-murther when a man laies violent hands on his owne life and imbrewes his hands in his owne bloud First such bloudy executioners bee greatly iniurious to God and men The Lord hath set forth such in his word as terrible examples for all ages to behold accounting them as monsters to terrifie all men from such vnnaturall practises as Saul Achitophel Iudas and the like Secondly the godly in extreeme sorrowes would neuer seek to end their paine on this wise as these did for they were well assured such an end was a beginning and the entrance into euerlasting sorrowes Here men must not respect the examples of Pagans nor any suggestiōs of Sathan to the contrary Dauid rores for very griefe of heart Psal 32.5 Hezekiah chattered as a Bird and could not speak for anguish of mind Es 38. Iob desired to be strangled cha 8.13 but they ouer came all their sorrowes by the spirit of faith and patience Thirdly and lastly we be not our owne but Christs 1. Cor. 6.19 Fourthly in the fourth place we be to consider of the speciall branches kinds of crueltie against other men condemned in this Law And here the first kinde is the inward and secret murther of the heart Murther of the heart beecause this is the fountaine and head-spring of all the rest out of the hart proceed euill thoughts murther
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.
violence to no man 1. Thes 4.3 This is the will of God euen your sanctification ver 6. That no man oppresse or defraud his brother in any matter Thirdly prodigalitie or the wastfull mispending of Gods blessings is here condemned many other sinnes are linked to this Pride Whoredome Gluttonie Drunkennesse Idlenesse These and the like doe both breede and follow this kinde of Theft One of these theeues consumes so much as would well serue for the benefit and good of many of Gods people And many vncleane birds attend this kind of Epicures daily to suck and feede on them as the crowes doe on carions till all be deuoured Pro. 21.5.17 and 12.26 Ioh. 6.12 Quest 139. In the next place number those thefts that are committed in not restoring our neighbours goods when they be in our possession Ans First the Vsurer is here againe condemned as euery common theefe not onely for taking from any man his goods vniustly but also for deferring restitution Prou. 3.28 detaining and withholding his goods at any time from his vse and possession The like is there condition and sinne which restore not the a Ezech. 13.7 pledge in due time things b Deu. 24.6 Exod. 23.4 Deu. 222.3 found things c Psal 37. borrowed for in all these wee must bee mindefull and tenderly affected towards our brethren yea our very enemies that wee keepe not from them any the least parcell of their substance which is necessarie and commodious for them howsoeuer it is come into our possession This is taught vs in that Law made concerning the restoring the enemies Oxe if we finde him going astray Exod. 23.4 If thou meet thine enemies Oxe or Asse going astray thou shalt bring him to him againe Secondly the retaining of the hirelings wages when it is due is a very theft condemned in this place against this theft Saint Iames complaineth in these words Chap. 5.4 Behold the hire of the Labourers which haue reaped your fields which is of you kept back by fraude cryeth and the cryes of you which haue reaped are entred into the eares of the Lord of Hosts Quest 140. Proceede to the affirmatiue part and let me heare what the Lord commaundeth vs in this Law Sitis contenti praesentibus Ans First the Lord God here requireth of vs that we be contented in heart with our present state and condition first I say contentation is here commanded Heb. 13.5 be content with things present We shall neuer rest contented in our harts nor performe any branch of obedience here commaunded vntill first wee rest quietly in our hearts by faith on Gods prouidence being assured that because God hath bound and charged himselfe for vs by his promises in things necessarie as well for our bodies as for our soules therefore hee will neuer faile vs nor forsake vs This faith will consume many cares and feares which greatly disquiet and consume vnbeleeuers in this life Secondly to walke in the obedience of this Law we must labour to finde our hearts and mindes contented with that which wee haue in present possession resting in it as in a rich portion with thankfulnesse euer bearing our port and countenance in all our doings accordingly without any exceeding whatsoeuer for if once our affections shall ouerflow the banks of our owne condition so that in minde we burne with the desire of a better state for our doings then we can neuer be perswaded that they must so neerely bee looked at but that they may borrow a little of conscience and equitie to make prouision according to the harts desire Rules here to bee remembred are these First we want often outward things because wee esteeme no more of inward graces Secondly this is a pollicie of Sathan to lay before vs the great benefites which wee want to cause vs to murmure for them to disgrace the present benefits which we haue least wee should be thankfull Thirdly the Lord oftentimes giueth his children no open riches but his promise made vnto them which they must wholy depend vpon vntill the Lord seeing them ready for the thing in the Testament beequethed vnto them shall in wisedome giue them their legacies Fourthly If we can not rest in the fauour of God though we want outward things it is certaine that wee neuer truely esteeme the fauour of God and those neuer felt truely the forgiuenesse of sinnes which hauing it can not bee content to forgoe other things wee must then learne to rest in the fauour of God whatsoeuer it bringeth with it Secondly the Lord here requireth of vs that with all simplicitie and truth and iustice wee giue euery man his owne right endeuoring the preseruation of the goods of our brethren as of our owne To this ende euery man must first speake the truth with all simplicitie as it is in his heart for his neighbours good Psal 15.2 Secondly in all contracts respect iustice that equitie be obserued that wee doe to other men as we would haue others to doe vnto vs thirdly that we obserue faithfully all lawfull couenants and promises albeit to our owne losse and hinderance Psal 15.4 Prou. 25.14 Thirdly mercifulnesse to our brethren is here commanded This hath many branches First in releeuing the poore and needy with our goods for we are but stewards of them paying the cheefe Lord an yearely rent for them the which rent hee hath apointed his poore children to receiue at our hands First this mercifulnesse God commandeth and commendeth often in his word Phil. 4.18 2. Cor. 9.6 Luke 11.41 Mat. 6.2.3 Gal. 6.7.10 Psal 112.9 Iob. 29.12 Luke 12.33 Secondly It is a true signe of Gods fauour in the remission of our sinnes Thirdly this man gaines many blessings for many supplications are made for him Secondly in lending freely to the poore distressed neighbour according to his necessitie with wisedome and deliberacion Deut. 15. Luke 6.35 Psal 112.5 Thirdly in restoring the pledge or pawne of the poore which hee can not want but to his great hinderance Exod. 22.26.27 Deut. 24.10 Fourthly restitution is here commanded of all our neighbours goods which are come to our hands first committed to our trust and safe keeping Prou. 3.27 With-hold not the good from the owners thereof though there be power in thine hand to do it Say not to thy neighbour goe and come againe and to morrow will I giue it thee if thou now haue it If it bee lost by our negligence it must bee restored if stollen we are not bound to any compensation Exo. 22.7 Secondly that which is found must bee reserued for the true owner and beeing knowen it must forthwith bee restored Deut. 22.1 Thirdly by what kinde of stealth or iniury or vniustice by word or deed howsoeuer wee possesse the goods of other men restitution is here commanded The Lords will is very manifest for this point for by his Prophets he teacheth that such as detaine the goods of other men are vnmeet to worship and serue him
life and vsed holy abstinence for the humbling of thy soule and body as thou hast beene occasioned whether thou hast delighted in the communion of Gods Saints and children and continued laboring in a lawfull calling if thy conscience plead guiltie this Law condemnes thee The eight Law Thou shalt not Steale Question 134. PRoceed and let me heare something of the scope and sense and summe of this Law Answere The drift of this Law is the preseruation of our neighbours goods The Lord keepes a speciall order and method in this second Table as in the first In the first Law hauing ordered and set euery man in his place and degree hee commaundeth in the next that euery man so ordered endeuour to preserue the life of his neighbour In the third Law hee commaunds the preseruation of his chastitie because it is most deare vnto him next his life In this fourth Law of the second Table because life can not bee vpholden without goods and the necessarie meanes of this life therefore in this law hee commandeth the preseruation of his goods teaching vs that wee can not possibly loue his life if we doe not what we may endeuor to keepe him from all iniuries in his goods To Steale Sence Gen. 31.20 Synecdoche doth signifie properly to get or take away secretly any part of any mans goods but here by a figure it signifieth all manner of iniuries done to men in their goods Quest 135. Let mee heare what the secret theft of the heart is or the sinne of couetousnesse Ans Couetousnesse is a secret corruption of the heart Vice of the mind pricking and prouoking vs to follow after filthy lucre an immoderate desire of hauing disquieting the heart in the greedy desire of getting and increasing the riches and blessings of this life with an affiance and trust in them when they are possest and gotten whereof there are foure signes First an eger and sharp desire of getting Secondly an pinching and niggardly keeping as in Nabal 1. Sam. 25. Thirdly neglect of holy duties for the minde is so taken vp with earthly things Psal 110. Fourthly trusting in them as if our life were vpholden by them Luke 12.15 The holy Ghost fore-warneth much and often against this sinne First it is an euill signe of an vncleane and irreligious hart Mar. 7.21.22 Secondly it is an enemie to the word for it makes the hart vtterly vnfit to entertaine and retaine the holy word of God Luke 8.14 Therefore the Prophet cryeth Ps 119.36 Lord incline mine hart to thy testimonies and not to couetousnes Thirdly It is an enemie to our externall peace for this cause the Prophet speaketh Haback 2.6.7 how long hee that lodeth himselfe with thicke clay shall they not rise vp sodenly that shall bite thee and awake that shall stirre thee and thou shalt be their pray Fourthly it is the cause often of our want of our inward peace of conscience Esay 57.17 For his wicked couetousnes I am angry with him and haue smitten him I hidde me and was angry yet he went away and turned after the way of his owne hart Fiftly it breakes the whole man with cares Mat. 6. and many sorrowes Ier. 6.13 and causeth a man to fall away from all profession of the faith of Christ 1. Tim 6. and causeth many foolish and noysome lusts to breed in men which drowne them in perdition and destruction ver 9. Sixtly this sinne makes a man a very Idolater for the couetous man makes his money his God he loues it most and hath his greatest rest peace and affiance in it Eph. 5.5 1. Tim. 6.17 Seauenthly the Apostle forgets not to warne the Churches carefully against this sinne The Church of Rome Chap. 1. 29. The Church of Corinth 1. Epistle 6.9.10 The Church of Galatia Chap. 5. 19. 20. 21. The Church of Ephesus Chap. 5.5 The Church of Philippi 3.10 The Church of Colossus Chap. 3. 5. The Church of Thessolonica 1. Thes 2.5 All Churches 1. Tim. 6.7.8 and 17. Eghtly this sin appears in most men by sundrie marks fruits by their not profiting in the word godlines by their so many distractions cares and sorrowes in this life Quest 136. Let me heare of the first kinde of outward theft in taking away thy neighbours goods by secret practises first in contracts 1. Thes 4.6 Ans All secret practises in contracts are here condemned for theft no man shall defraud his brother in any matter for the Lord is the auenger of all such things First all fraude in selling to sell the badde for good as they did in Amos time the refuse of the wheate for the price of good corne Amos. 8.4 Let not the greedinesse of thine affection but the goodnesse of the thing thou sellest be respected that thy gaine may bee reasonable and that thou maist sell good for good meane for meane and refuse for refuse Secondly in buying to vse any deceitfull words to discommend any thing against knowledge and conscience Prou. 20.14 It is naught it is naught saith the buier but when hee is gone apart he boasteth and to buy of him onely when he is constrained to sell Nehe. 5. and then not to pay him iust payment as the commoditie is worth as neere as thou canst giue him a peny-worth for his peny and a peny for a peny-worth Thirdly all deceit in false waight measures colours Deut. 25.13 Leu. 19.35.36 shadows lights are here condemned for very theft Mat. 7.12 Whatsoeuer yee would that men should doe vnto you so doe yee vnto them for this is the Law and the Prophets I doe not loue my brother when I take from him more then I sell him that is more then my wares bee worth for in buying and selling men come as it were to the spoile of a Citie where euery man catcheth and snatcheth and carrieth away all that he can come by Fourthly all secret practises of Ingrossers and Monopolists they store vp in their owne houses all commodities and goods which they can finde of one kinde that they may sell the same to their brethren at what rate and price they please There were such in Nehemias time Chap. 5. but that good Prince caused them to repent and to deale more mercifully with their brethren Fiftly all fraude and vnmercifullnesse in letting house lands beast c. as by racking of rents ouerprizing euery thing for to raise and increase the hire without all compassion of the poore This sinne the Lord saith is this to beate in peeces and to grinde the faces of the poore Es 3.15.16 Amos. 8.6 Michah 3.3 and 5.8 Num. 5.6.7 Iudg. 17.2 A generall rule for all Contracts is this that wee so deale herein with our brethren as that wee bee seene to haue faith towards God and loue towards men Sixtly Theft also is secretly committed in the contracts of giuing The giuer giues his gift with purpose that it shall be euer his to whom it is giuen herein
men sinne against this Law First when they giue wastfully and prodigally any part of their patrimonie or substance without respect in what measure to whom and when they giue Psal 112.5 A good man is mercifull in giuing lending but he will measure his affaires with iudgement Secondly whē men for sundry respects giue that which is not their owne They will vse the purses and goods of other men to keepe countenance and credit and that they may seeme bountifull such must learne of the Apostle Eph. 4.28 that if they will be liberall they must labour and worke with their hands the thing that is good that so they may giue vnto the needie The seauenth and last kinde of secret theft in Contracts here condemned is in lending taking for vsury and giuing for interest First for taking for vsurie or for the vse and for the lone of any thing lent if there bee not a damnable secret Theft committed against this Law in the Contract of lending called vsurie then in vaine hath God giuen his Law against it Exod. 22.29 Deut. 23.19 In vaine did the Prophets and Expounders of the Law threatten for this kinde of sinne Ezech. 18. Chap. Psal 15. In vaine doth God require of his children a mercifull lending vnto their knowen religious needy brethren Deut. 15. Luke 6.35 Mat. 5.42 In the blinde papacie there was none in this Land did practise vsurie but vnbeleeuing Iewes nor to this day in the Popes dominions any dare professe this practise for if any bee iudicially found in this sinne he shall neither be pertaker of their Sacraments nor be buried in their burying places if hee dye without repentance that is say they without restitution The Pagans abhord this sinne as the very bane of a common wealth And least any here doubt what this sinne is howsoeuer such as liue in it can neuer be satisfied yet this is cleare that the Lord describes this sinne on this manner Exod 22.29 Ezech 18. Nehe. 5. vsury is a gaine by couenant open or secret mentall or verball committed in lending when the borrower is bound in any manner to repay the principall with some aduantage for the vse of the thing which is lent Theft in giuing for vsury or for the loue of money to vsurers is here condemned The wicked in borrowing are noted first they borrow not for want but to satisfie their lusts Secondly They pay not againe Psal 37.21 Thirdly they borrow of Vsurers If thou borrowest of Vsurers first thou art in bondage to a bloody and vnmercifull man Prou. 22.7 Secondly thou canst not bee free from contention and a miserable life Ier. 15.10 Thirdly thou must gaine vniustly to make an vniust payment to the Vsurer In cases of extremitie first goe to God by prayer next flee to the communion of Saints Lastly sell all to preserue life Nehe. 5. Quest 137. Now of secret practises against this Law out of Contracts Ans First secret theft in Courts of Iustice is when either the iudge doth peruert iustice or the Aduocate patronize a knowne euill cause for filthie lucre concerning this the speciall charge of God is written Deu. 16.18 Iudges and Officers shalt thou make thee in all the Cities which the Lord thy God giueth thee throughout the tribes and they shall iudge the people with righteous iudgement Wrest not thou the Law nor respect any person neither take reward for the reward blindeth the eies of the wise and peruerteth the words of the iust That which is iust and right shalt thou follow that thou mayest liue and possesse the land which the Lord thy God giueth thee delayes in Iustice to the impouerishing of our neighbour is here condemned Secondly here are condemned all kindes of secret thefts in the inordinate and disordered life which is not to liue within the bonds of a lawfull calling to the good of others against this the Apostle disputeth 2. Thes 3. and forewarneth vs by many reasons to auoide it To this head appertaine these branches following First all the secret nests of idle disordered people that haunt or liue by idle vaine vnseemely sports and games in play-houses dicing dauncing tabling-houses cock-pits Beare-bayting places dishonoring God greatly in the abuse of his creatures All these kindes of vnlawfull sports are but very nests of theeues which liue against God and his Lawes to themselues stealing the bread and goods of other men secretly more plainely these reasons serue to condemne all theeues of this kinde First they liue contrary to the first generall decree of God Gen. 3.19 In the sweat of thy face shalt thou eate thy bread Secondly they worke not that which is good as the Apostle chargeth Eph. 4.28 Thirdly they liue to and for themselues as Epicures for pleasure Fourthly they deuour the bread of other men Fiftly they haue no word nor example of God to allow this vaine kind of life but all the booke of God condemnes it and the practise of all ages and Churches Thirdly to liue by magicall arts as all Sorcerers Magicians doe is a very impious kinde of theft of this kinde an example is giuen vs. Act. 16. ver 16. When Paul and his companie went to prayer a certaine maid hauing a spirit of diuination met them which gate her Masters much aduantage with diuining Fourthly Idlenesse belongs to this kinde of inordinate life a very secret and dangerous kinde of theft and the mother of many fowle sinnes This sinne is against Gods generall decree of labour Gen. 3.19 one of the sinnes of Sodom Ezech. 16.4.6 Prou. 6.6 1. Timoth. 5. breedes many sinnes 2. The. 3. Fiftly the profession of beggry is an other kinde of theft and may well be referred to the inordinate life against this the Lord made his Law Sixtly and lastly the remoouing of land-markes is an other secret kinde of theft which the Lord condemnes in the Law and in the prophets the best expounders of the Law Deut. 27.17 Cursed be he that remoueth his neighbours marks and all people shall say Amen This Salomon expoundeth in these words Prou. 22.28 Thou shalt not remoue the auncient bounds of pastures or fields which thy Fathers haue made Then they be accursed and condemned as ground theeues which depopulate whole Townes and Hamlets and so ioyne house to house and field to field till there bee no place for the poore auncient inhabitants to dwell neere them Esay 5.8 Quest 138. Now come to the more open kindes of theft here condemned Ans First Prou. 20.25 Mal. 3.8 Sacriledge is a most wicked kinde of theft here condemned and this is to rob God of those holy things which concerne him and his diuine worship Rom. 2.22 Secondly all oppression extortion robberie and open practise of any theft by sea and land 1. Cor. 6.9 Know yea not that the vnrighteous shall not inherit the kingdome of heauen as Theeues Couetous Drunkards Raylers Extortioners Luke 3.14 The Baptist chargeth the Souldiers conuerted vnto Christ That they doe