friendship and neighbour-hood thirdly against any man for the Image of God is to be respected in euery man Gen. 9. Secondly in the forme and manner of proceeding in this action these differences must bee respected First There be some close practises of crueltie as either to consent counsell or command secretly the death of any man as Saul in the death of Stephen Act. 7.58 Herod for the Baptist Mar. 6. Iesabel against Naboth Dauid against Vrias 2. Sam. 13.28 or to poison secretly any man as Iesuites do Princes witches doe many being taught by Sathan in their practises or in iudgement secretly to peruert iustice for rewards is an exceeding great crueltie This we see in wicked Felix against Paul Act. 24.25 and 28. Secondly some open actuall cruelties first in the open courts of iustice and iudgement to let the murtherer escape with his pardons or howsoeuer this is great crueltie against the whole land which must then beare the wrath of God for the sinne of one man Num. 35.16.33.34 Secondly out of iudgement there are many kindes first against the liuing secondly against the dead Crueltie against the liuing is to take away the life of any or to hurt or wound any man in body or in soule Crueltie against the dead as not to burie the dead is a heathenish inhumanitie and a punishment for the wicked Ier. 22.19 2. Chro. 36.8 First concerning the murthering of parents and children the sinne is so detestable and against nature that heathens being * Romulus demanded wherefore they made no Law for the punishment of such sinners they answered first for that they thought such euils could not be committed of any againe the Heathen Iudges made a law that a Snake a Dog a Cock and an Ape should bee bound together in a sack with the murtherer and all cast into the deepe sea for that they would haue no man once thinke of such sinnes but with horrour and trembling If these sinners escape the hands of men we neuer reade or find that they do escape the heauie iudgements of God as wee see in Absalon and Cain they are set forth as memorable examples for all ages Quest 122. What thinke you of a combat for the ending of some strife and to trie a truth Ans First it hath no warrant from God in his word Dauid for his combat with Golias had an extraordinary motion So likewise Phineas and Elias when they slew those Idolaters and vncleane persons Secondly I say that the Lord in his wise prouidence hath appointed other Lawfull meanes to appease strife and to manifest a truth if hee will haue it reueled Thirdly and lastly wee know by experience that this is an occasion of sowing the seede of contention and strife in many and the cause of much bloud-shed in Children and posteritie Fourthly the very Pagans will denie this to be fortitude Aristole will condemne it for foole-hardines Quest 123. Now proceede to the affirmatiue part and tell me breefely what is commanded in this Law Ans The summe of this part is this doe what lyeth in thee to preserue the life body and soule of thy neighbour And here wee shall not neede to dwell long for that hauing seene the deformitie darkenesse and danger of the former sinnes wee may soone espie and see the beautie brightnesse and excellency of the contrary vertues here commended First if wee take some short view of Christian charitie commaunded in the whole Law wee shall the better perceiue what speciall branches of it are commended here vnto vs. Loue or Charitie may well be described to be a supernaturall grace or gift of God proceeding from faith vnfained and from a pure heart kindled and wrought in vs by the sight of the pardon of sinnes and the feeling of the loue of God shed into our hearts First that it is a gift of God Saint Iohn teacheth 1. Epistle Chap. 4.7 Loue commeth of God and euery one that loueth is borne of God and knoweth God Secondly that it resteth in a cleane hart Saint Paul sheweth saying 1. Tim. 1.5 Loue proceedes from a pure heart Act. 15.9 from a good conscience and from faith vnfained Thirdly that it is a consequent and fruit of the pardon of sinnes Christ assureth vs. Luke 7.47 Many sinnes are forgiuen her for she loueth much and faith quickens and informes loue rather then loue faith Fourthly and lastly that here is required the feeling in gods loue appeareth Rom. 5.5 The loue of God is shed into our harts by the holy Ghost which is giuen vs. The commendation of this grace is great in Scripture First it is the girdle and band of all perfection teaching vs how to make right vse of all the gifts and graces wee receiued for the mutuall good and edification one of another Col. 3.14 Secondly it is patient and gentle 1. Cor. 13.14 and so the mother of all peace and concord teaching vs to passe by many iniuries to continue our peace with God and men 1. Cor. 13. Thirdly It is more profitable in the Church then any of the extraordinarie gifts of the spirit as the gifts of prophecying of strange tongues of healing and such like 1. Cor. 13. ver 8. Fourthly it is an infallible testimonie vnto our spirits we are translated from death to life if we loue the Saints 1. Ioh. 3.14 Psal 16.4 Fiftly the Lord Christ labours to beate this into mens hearts Mat. 5.23.28 which men will not receiue without Gods speciall grace haue seasoned them that no seruice to God is accepted without faith to God and loue to men Es 1. Rom. 14. Heb. 11.6 Quest 124. But I pray you let vs heare what speciall branches of obedience be here commaunded Mercifulnes or humanitie to man and beast Ans First as God condemneth all crueltie to the creatures so God commendeth here the cherishing and preseruation of the life of man and beast he hath here set himselfe a patterne and example for vs to follow Psal 145. God is good to all creatures he giueth to beasts their food and to the rauens when they cry Psal 147.9 Pro. 12.10 A righteous man regardeth the life of his beast but the mercies of the wicked are cruell A holy selfe-loue in the preseruation of our owne soules and bodies Secondly A holy self-selfe-loue is here commended for we must with continuall care endeuor the preseruation of our soules and bodies euerlastingly by the right vse of the means which god in wisdome hath appointed The soule must continually be fed and nourished with the knowledge of God and good things Prou. 10 2â— The lips of the righteous feede many The Soule must be well dieted and for this the book of God prescribeth teaching vs to receiue the word with meekenesse as babes do their milke 2. Pet. 1.1 as the ground the seed 1. Pet. 1.23 as the stock the graft for it is able to saue the soule Iames. 1.19 Next the body must bee preserued with all
earth confer Act. 28.25 Esay 6.8.9 The fourth and Last branch what God is this can hee best teach thee who discribes himselfe vnto vs in termes and words fitting our capacitie on this manner Exod 3.14 I am that I am say vnto the children of Israell I am hath sent me vnto you Exod. 34.5.6.7 The Lord proclaimed the name of the Lord saying The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children vnto the third and fourth generations Quest 54. What is the second point of obedience here commaunded Ans To loue the Lord thy God with all thine heart and with all thy Soule and with all thy * Or thought Deut. 6.4.5 Mat. 22.37 Luke 10.37 Cant. 8.6.7 minde and with all thy strength Mar. 12.30 To submit my selfe in all powers of my soule and parts of my body vnto Iehoua and to make more account of him and his will then of all the wicked yea then of mine owne saluation if they could come in question and comparison together The Lord in that Scripture so often repeted first would haue vs banish and endeuour to cast forth continually all things contrary to his lawe that our mindes may not think of them nor our affections desire nor our hearts embrace and entertaine them Secondly when wee doe him any seruice hee would haue vs to doe it with such cheerefulnesse as that no part of vs within or without sit idle but that wee striue with all our might to expresse the good affection of our hearts in his seruice The minde must discerne him the soule desire him the heart must receiue him and lodge him 1. Thes 5.25 for thou must loue thy neighbour as thy selfe but God aboue thy selfe neuer prize him and his loue with any thing Motiues to stir vp our hearts to loue God are these Reasons to moue vs to loue God First for that his loue is the onely fountaine and first cause of all our happinesse Ephe. 1.4 The first cause of our election The first cause of our creation Psal 8. The first cause of our redemption Ioh. 3.16 The first cause of our vocation Rom. 8.29 The first cause of our adoption iustification and sanctification Rom. 8.15 Ephe. 1.13 The fountaine and first cause of our loue for we loue him because his loue is shed into our hearts Rom. 5.4.5 and wee loue him because hee loued vs first 1. Ioh. 4.19 Quest 55. What vndoubted signes bee there of the true loue of God Ans First loue must issue out of a cleare heart from a good conscience and from faith vnfained 1. Tim. 1.5 So that if a man find himselfe to haue these three in any good measure hee may bee well assured his loue to God is sound for before that faith purge the heart Act. 15.9 and bring to our consciences a discharge from our sins in the blood of Christ Heb. 9.14 we can neuer truely loue God When Maries sins were so giuen her shee burneth in loue towards Christ and would signifie her loue by all meanes possibly that shee can Luke 7.47 for which cause Christ gaue this testimonie of her many sinnes are forgiuen her the true marke whereof is this shee loued much Secondly the infallible mark of our loue to God is our loue to his word Prou 2.1.6 Psal 119.11 Luk ◠19 59. Luk◠8. Act. 16. This saith Christ If any man loue me he will keep my word and my father will loue him and wee will come and dwell with him he that loueth not mee keepeth not my word Iohn 14.23 Thirdly this word wee must not onely keepe vnto our selues Luk. 22.32 but carefully labour to communicate the same vnto others to draw others to serue the Lord specially vnto our children and familie Deut. 6.5.6.7 These words which I command thee this day Exod 12.26 Gen. 18 19. Iosh 24 15. 1. Cor. 31.2 Rom. 2.18 Heb. 5.11.12 shall be in thine hart and thou shalt rehearse them continually vnto thy children thou shalt talk of thē when thou tarriest in thine house and as thou walkest by the way and whē thou lyest down when thou risest vp otherwise in blind families men loue their horses better then their children Fourthly a fourth vndoubted signe wee loue God is the loue of our brethren 1. Iohn 3.14 We know we are translated from death to life because we loue the brethren he that loueth not his brethren abideth in death 1. Iohn 4.19.20 If any man say I loue God and hate his brother he is a lyer for how can he that loueth not his brother whom hee hath seene loue God whom hee hath not seene Fiftly to reioyce to think of Christ and to talke of Christ Gal. 6.14.15 Sixtly to desire Christs presence aboue all things and to mourne for his absence Can. 5.6 Seauently to loue all things that appertaine vnto him and his seruice Eightly to esteeme greatly of Gods graces 1. Cor. 2.2 Phil. 3.8.9 Ninthly to call vpon his name with boldnesse and with a good conscience Heb. 10.19.22 and Chapter 4.16 Quest 56. What is the third branch of obedience required in this Law Ans Trust in God and an holy affiance proceeding from a liuely faith in Iesus Christ Ephe. 3.12 Wee must know God that wee may beleeue in him and loue him wee must beleeue in him and loue him before wee can assuredly trust in him and rest and wait vpon his prouidence and holy will A man is said truely to trust in God when hauing a comfortable perswasion and answere by Gods spirit of the pardon of sinnes and grace in Christ Iesus Psal 37.2.3.4.5.6.7 delighteth in the Lord studying to please him committing and commending all his affaires vnto God waiting patiently on the Lord in all dangers because he seeth his goodnesse in Christ and his almightie power to deliuer him and the signes and marks of this holy affiance and trust in God are these First to doe good Psal 37.3 hee is bountifull and good to many for he is well assured God will repay it againe Psal 112. Iob. 21.22 Secondly to delight in the Lord. Psal 37.4 looke what friend wee know best loue best and trust most in him wee delight most Thirdly hope followeth also this holy affiance and trust in God and this is a quiet expectation of helpe from God in all future euents Psal 37.5 deuolue thy way that is thine affaires on the Lord and trust in him and he will bring it to passe for patience is the daughter of God and faith which bringeth quietnesse if not cheerefulnesse in present euils Contrary to this hope are to seeke to vnlawfull meanes in troubles as Saul did 1. Sam. 28. and Ahaziah to witchcraft 2. King 1.2.3 and those distrustfull cares forbidden by Christ Mat.
may bee fit to attend the publike ministrie Ans When a man hath well emptied himselfe of all the former euils then let him remember a preparation and sanctification first of the minde by reading and meditation secondly of the heart by fasting and prayer First to prepare the minde preaching and reading must neuer bee seuered In reading regard for matter 1. Reading that specially which concernes thee and carefully the booke and text which is handled this was the practise of the holy Prophets Daniell 9.2 and Dauid Psal 119. of the people of God Act 17.11 Secondly let meditation follow 2. Meditation for this is the life of reading and of all good learning Psal 1.2 and 119.97 If the Diuell cannot keepe vs from reading hee will endeuour to barre vs from meditation Secondly prepare the heart for there rests the immortall seede of regeneration Pro. 4.4 Psal 119.11 Luke 8.15 This preparation is first by prayer 1. Prayer pray earnestly for a good heart examine carefully and soundly the affections of thine heart how sinceere they bee for wee doe not often that wee know to be best but that our heart fancieth and liketh as best And here know this that a willing desire to learne is a singular grace of God pray heartely for it that the word may bee as a sweet and comfortable food vnto thy soule Iob. 23.12 for the hart prepared hath two good properties first a most reuerend feare of Gods word Esay 66.2.3 secondly an hungring desire to feede vpon it and to receiue it this desire is sometimes called faith Io. 4.39.42 Heb. 4.2 2. Fasting Next fasting is hereunto a speciall help as appeares in the practise of the Godly in all ages Quest 74. So much for preparation before what say you for attention which is the second dutie required in him which will heare the word of God to his saluation Ans Here the spirit of God seemes to require of vs these three things first a diligent attention of the eare to heare secondly a considerate intention of the minde to conceiue thirdly a faithfull retention of the heart to hold fast and keepe the holy will of God reuealed 1. Attention First for attention God requires the eare specially and the eye to attend on him while he speaketh the eare Eccles. 4.17 Rom. 10.14 Prou. 2.1.2 Psal 45.10 the eye Luke 4.20 a Nehe. 8.3 Luke 5.1 Act. 8.6 10.33 Origen hom 12. in Exod. contrary to this reuerend attention are these sinnes sleeping talking gazing reading in the holy assemblies Secondly God requires a godly minde to consider well and seriously of the holy word which is taught this will cause men to obserue wisely the booke the text and the doctrines which are deliuered 2. Intention a fearefull signe of wrath is it to heare much and to vnderstand nothing this speakes the Apostle 2. Cor. 4.3.4 If the Gospell bee then hid it is hid to them that are lost In whom the God of this world hath blinded the minds that is of infidels that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them Deut. 29.4 here let it not content thee to obserue some words or sillables or sentences but wisely consider of all doctrines and exhortations and learne to referre all to speciall heads and grounds of the Catechisme This intention is a true note of the Lords worke in opening the heart Act. 16.14 Thirdly 3. Retention whereas God here requires a faithfull retention of the heart know this that a good heart to keep the word is a great treasure and a speciall grace of Gods holy spirit And this heart men haue which are so changed and so renued in heart that they can finde in their owne hearts those liuely impressions and formes of doctrine as it were effectually grauen or pictured in their owne hearts by the working of Gods spirit in the ministrie of the word Rom. 6.17 and obey from the heart vnto the forme of the doctrine wherevnto they are deliuered desiring to retaine the word that they may fruitfully practise it Luke 8.15 Ioh. 13.17 Mat 7.21 Quest 75. And what is to bee done after that wee haue heard the word preached Ans Here againe God requires meditation of vs that wee may possesse the good things wee haue heard and that they may haue deeper impression in vs. This meditation is either with our selues or with others Meditation with our selues is eyther of the mind or of the heart The meditation of the minde is a discoursing with our owne vnderstanding of all that wee haue heard and can remember a number are well affected with the word in the Church and for want of this exercise when they are gone their affection soone dyes in them And here wee labour yet better for the clearing and vnderstanding by the light of the Scriptures of all such doctrines as wee haue receiued Psal 119. This meditation the Heathen call the refining of iudgement the life of all good learning This serues well for the increase of knowledge and sound iudgement The meditation of the heart followes after and here by due examination of our hearts wee cause the things wee haue heard and well conceiued to worke vpon our hearts and affections Act. 2.37 Wee must first settle our iudgement before we either feare or chere vp our hearts least we haue false feares or false ioyes many haue iudgement and yet haue not their hearts purged because thy ioyne not affection with iudgement Meditation with others is eyther with god or men Meditation with God is by prayer or in prayer to remember and to recite the good things we haue heard beefore the Lord desiring his holy spirit to write and to engraue the same in our hearts according to his holy promise Ier. 32. Meditation with men wee call conference with the Godly and this is with the brethren either of the same congregation which heard with vs as our owne familie Act. 17. and others Mal. 3.16 1. Pet. 3.15.16 or the Godly Pastors and Teachers themselues if neede require Act. 2.37.13.42 Mar. 4.10 And thus continuing in these holy exercises the true worshipper shall attaine by degrees Gods gratious blessing in time an assurance of spirituall wisedome and vnderstanding Col. 2.2 his weake faith Mat. 17. shall bee made strong in Christ hee shall haue an assurance of faith Rom. 4.21 his loue shall bee from the heart and vnfained and lastly he shall attaine a sound iudgement to discerne good and euill Heb. 5.14 Phil. 1.9 Quest 76. Now let vs come to the third forme of Gods worship which is inuocation here first let vs heare breefly how the Lord stirreth vp his people to this kind of worship and next what speciall rules bee giuen to binde vs to the forme hee hath prescribed in his word 1. Gods charge Ans Motiues vnto prayer are these following First Gods charge ought to moue vs vnto this holy exercise
endeauouring to hold fast faith and a good conscience and to testifie the same by their obedience to the Gospell and loue to their brethren 1. Tim. 6.12 1. Iohn 3.14.15 2. Distinction Seauenthly the godly brethren are eyther weake or strong 3. Distinction Eightly the weake brethren are eyther weake in knowledge and of weake gifts as nouices in religion and in the faith Rom. 14.1 or weake and tender in conscience hauing some wound of the spirit Prou. 18.15 The weake brother which is but young in the faith of Christ hee is saide to bee vnexpert in the word of righteousnesse Heb. 5.12.13 and must bee admonished with all wisedome and loue euer adding instruction with reproofe that hee may grow vp in the first grounds of religion The tender hearted weake conscience and wounded spirit is very heedefully to bee reproued that wee may wisely supple and cure his heart which is sore broken and faintie Es 57.15.20 Prou. 18.14.15 What the strong man is The strong man is hee which hath attained the assurance of faith Rom. 4.20.21 the assurance of vnderstanding Col. 2.2 2. Pet. 1.12 the assurance of hope Heb. 6.12 and being expert in the word of righteousnesse hath his wits exercised to discerne good and euill Heb. 5.13.14 And thus Saint Iude warneth vs respectiuely and with iudgement to regard strong and weake that beeing able to discerne beetweene the falls and offences of both wee may learne to speake a word in due season fitting the person time and place that so our admonition may be like an apple of gold with pictures of siluer Pro. 25.11 False brethren 4. Distinction Ninthly false brethren are all such in the Church as make a false profession of the gospell And these are of two sorts first secret and close hypocrites secondly open and manifest Hypocrites are all such as goe farre with vs in the profession of the Gospell but their hearts beeing vnsound and full of hardnesse and vnbeleefe they are vnfaithfull to Christ and his word euer knowne to God and in Gods appointed time manifested to men and Angels 1. Tim. 5.24.25 Open and manifest false brethren are all such as by their words and deeds testifie they doe not beleeue nor obay the Gospell 5. Distinction and yet in Baptisme haue made a solemne profession of both And these are of two sorts either vtterly blinde or inlighted with some knowledge Of the first kinde is the blinde multitude spoken of in the parable of the sower Mat. 13. Mar. 4. Luke 8. likened to the high way All these must bee admonished often and taught of all good christians with a tender commiseration of their miserable blindnesse as Christ with bowels of compassion Mat. 9.36 Againe this first kinde so vtterly blinde in the Gospell 6. Distinction either are those whom the Scripture calls by the name of sinners Mat. 9.10 Psal 1.1 dead in trespasses Eph. 2.1 or worse the proud * Iust before men impious before God iustitiarios which are further from heauen Mat. 9.13 both these in the parable are to be referred to the high way as beeing altogether blinde in the Gospell and both must bee admonished albeit an admonition is more hardly fastned on the one then on the other Of sinnes there bee two sorts first some lesse hardned 7. Distinction and may bee the sooner reclaimed Secondly some more hardned as the scorner The scorner is hee which scornes the sacred Scriptures the profession of faith and Godlinesse and makes a mock of sinne c. Psal 1.1 The scorner which is most hardned in heart against God and his word is either proud malicious and impudent as a dogge Psal 21.59 Prou. 26. Es 56. as the heretikes or filthy and vncleane as the swine in sinne as all they be which the Apostle describes to bee giuen ouer to wantonnesse to worke vncleannesse with greedinesse Eph. 4.19 Of these sinners these speciall rules are giuen vs. Prou. 9.7.8 He that reprooueth a scorner purchaseth to himselfe shame and hee that rebuketh the wicked getteth himselfe a blot rebuke not a scorner least hee hate thee but rebuke a wise man and hee will loue thee Mat. 7.6 Giue yee not that which is holy vnto dogs neither cast yee your pearles beefore swine least they tread them vnder their feete and turning againe all to rent you 1. Iohn 5.16 There is a sinne vnto death I say not that thou shouldest pray for it Athanasius to Marcion in Rome as he past by him in the street demanding an non nosti me Athanasi receiued this answer Noui te primo genitum Diaboli 1. Rule Tit. 3.10.11 Reiect him that is an heretike after once or twise admonition knowing that he that is such is peruerted and sinneth being damned of his owne selfe Quest 98. Thus farre of the persons admonishing and admonished now what bee wee to obserue in the forme of an admonition Ans First that all Christian admonitions must proceed from faith and loue and be performed with iudgement considerately Heb. 10.24 consider one another and prouoke vnto loue and good workes The Godly must bee reproued with all meekenesse of spirit as Abraham doth Lot Gen. 13.8 Let there bee no strife I pray thee betweene thee and mee neither betweene thy heardmen and mine for wee be brethren yet if the matter so require sometime more roundly and effectually as Gal. 2.11 The Apostle Paul did Peter I withstood him to his face 2. Rule for admonition Secondly wee may not reproue vpon vncertaine reports without sure grounds and good euidence to conuince our brother iustly for his offence Dauid herein offended in condemning so rashly good Mephibosheth 2 Sam. 19.25 3. Rule for admonition Thirdly inferiours may not reproue their superiours without speciall regard of time and place and all circumstances but most consideratly with all submission and reuerence due vnto them as young Elihu doth the ancient and graue friends of Iob. Chap. 32.6.10 And such an admonition no Christian superiour is to despise Iob. 31.13.14 and as Namans seruants admonished him 1. King 5.13 father if the Prophet c. 4. Rule Fourthly consider well whether the offence be directly against thy selfe or against another or immediately against God for if our admonition proceede from any priuate reuenge it can not haue a blessing from God nor bee effectuall for the good of our brother 5. Rule Fiftly this dutie cannot bee performed effectually but by skilfull righteous and knowen brethren for that admonition is a binding searching curing and restoring of a member or part of the body loosed and fallen from his right place and as a searching for a mote in a tender eye Gal. 6.1 Psal 141.5 Mat. 7. Sixtly the time must bee heedefully regarded 6. Rule reproue not a dronken man in his dronkennesse nor angry man in his choler Prou. 25.11 a word spoken in his place is like an apple of gold with pictures of siluer Dauid
watchfulnesse and sobrietie that so the whole man may bee seruisable to God and men and for this the wise Phisition is appointed of God to direct vs. 1. Chro. 15. And here we bee commanded to attend Gods ordinance in phisicke for the restoring and repairing of our health beeing lost first praying for the pardon of sinnes Iohn 5.5 and reconciliation with God that so his blessing may bee vpon the meanes which hereunto by his good prouidence he hath appointed Mat. 9.2 2. Chron. 16.12 A louing tender heart Thirdly louing tendernesse of heart to our brethren and all mercifulnesse is here commanded purge the heart of all anger and crueltie and bee filled with bowels of compassion This heart was in Ioseph Gen. 43.30 his bowels were inflamed towards his brethren This heart was in Moses Num. 12.3 Exod. 32. This heart was in Christ Mat. 9.36 This heart had Paul Rom. 9.2.5 for thus he testifieth of himselfe I am moued towards you with the bowels of Christ or of compassion Phil. 1.8.9 This heart is knowne by these markes following First it reioyceth in the good and prosperitie of other men Rom. 12.15 Secondly it mournes for the miseries of men Esay 24.16 Psal 119.136 Thrirdly it is ready to help Io. 20.15 most chreerefully and willingly 2. Cor. 8.3 without delay Prou. 3.28 Fourthly this heart is not lightly offended nor offending Phil. 1.9 but ready to pardon many offences Eph. 4.32 Fiftly this heart is carefull to auoid all occasions of offence Gen. 13.8 euen with the losse of his owne right Mat. 17.26 Sixtly this heart ouercomes euill with goodnesse Rom. 12.21 and with patience 1. Cor. 13.4 couering infirmities with the garment of compassion Prou. 17.9 Fourthly A louing cheerful countenance is required the louing countenance must testifiie of the affections of our hearts a soure countenance is the brand of an hypocrite and of an euill heart then a cheerfull countenance must attend the mercifull and good heart Mat. 6.16 and it is seemely in the godly for a cheerfull heart causeth a good cheerefull countenance Prou. 15.13 and they allow all true ioyes Iob with his graue and cheerfull countenance cheered many hearts Chap. 29.24 All godlesse men are cheered vp and comforted with false ioyes the true beeleeuer onely knowes that the kingdome of heauen is righteousnes peace and ioy in the holy Ghost And yet this cheerfull countenance may not want grauitie and sobrietie for laughter is a signe of folly Sirach 19.27 Eccles. 2.2 Iobs smiling gaue none occasion of offence Chap. 29.24 If I laughed on them they beleeued it not Mercifulnesse and wisedome in the gouernment of the tongue for by my cheerefulnesse I gaue them none occasion of libertie vnto sinne Neither did they cause the light of my countenance to fall they were so afraid to offend me Fiftly Mercie and loue must bee manifested in the tongue by good speeches first soft wise and louing answeres Prou. 15.1 Secondly in being the mouth of the poore widow fatherlesse and stranger in iudgement When the eare heard mee it blessed me and when the eye saw me it gaue witnes vnto mee And againe ver 21. Vnto me men gaue eare and waited and held their tongue at my counsell Iob. 29.11 Iob againe testifieth of his loue in these words I deliuered the poore that cryed and the fatherlesse and him that had none to help him the blessing of him that was ready to perish call vpon me and I caused the widowes heart to reioyce Thirdly in blessing and praising God and in prayer for our brethren Mat. 5. Fourthly in feeding and winning soules by holy admonishion Prou. 12.10 Our mercifulnesse must appeare in our actions Sixtly Our mercifulnesse and loue must not onely be in word but also in our deeds and actions for euery man shall bee iudged according to his works Mat. 25.41 Es 58.10 And yet Saint Iohn proceedeth further saying that we must not onely relieue them with our goods but also if need require for the good of the Church wee must bee ready to lay downe our liues for our brethren 1. Ioh. 3.16 But Christ would haue our loue also manifested to our enemies as in words so in deeds Mat. 5.44 and 48. doe good euen to your enemies Mercifulnesse manifested by other vertues Seauenthly our mercifulnesse and loue is manifested also in the Church and must bee by these vertues following First there must bee in vs a sound vprightnesse and puritie of minde which as it cannot abide the neighbour to be vniustly blamed by any sinister dealings so it can not hide his sinnes and faults for his good when occasion is offered of Christian admonition Leu. 19.17 Secondly by gentlenesse which is to refraine our selues from reuenge when iust cause of offence is giuen vs as Dauid to Shemei 2. Sam. 16. Thirdly by liberalitie which is a mercifull and free distribution with iudgement giuing to euery man according to their speciall wants Psal 112.4 Fourthly by friendship which is a good will beetweene two equalls to performe all duties of loue the one to the other True friendship is a fruite of Godlinesse seasoned with good affection confirmed with grauitie and sobrietie preserued with constancie proued by sympathie and continued with mutuall pledges of loue in all well doing Fiftly by concord and consent of mindes this stirreth vs vp to all beneuolence and causeth a carefull respect of all superiours inferiours and equals gladding the hearts of men as it were with a milde sweete and comfortable harmonie Examination of the Conscience First here must bee a carefull examination of the heart and conscience for if the murtherer lye fast bound vnder the curse and condemnation of God and was neuer as yet translated from death to life and next that hee which hateth his brother is a murtherer then it standeth euery man in hand to search faithfully his owne heart and if there thou findest any crueltie anger enuie hatred wrath mallice or any such Serpents bred and harbored in thee thy conscience cries guiltie and this Law condemnes thee Secondly examine thy selfe with what crueltie and inhumanitie thou hast abused the good creatures of God how improuident and carelesse thou hast beene for the life of man and beast if thy conscience herein plead guiltie this Law condemnes thee Thirdly examine thy selfe how negligently thou hast respected the state and life of thy soule how carelesse for thy saluation and the meanes of it and with what sinnes of intemperancie and incontinency thou hast impaired the health and shortened the life of thy bodie if thy conscience crie guiltie this Law condemnes thee Fourthly examine thy self whether thou hast been a scornfull Ishmaell or a dogged bitter Nabal with any euill gesture countenance or otherwise disgracing or greeuing any man if thy conscience plead guiltie this Law condemnes thee Fiftly inquire also how thou hast offended God in the sinnes of the tongue as in bitter words railing reuiling backbiting slandering clamors
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others
elect and all degrees and condicions of life whatsoeuer for all shall not be saued Es 53.11 My righteous seruant by his knowledge shall iustifie many and shall beare their iniquities Ioh. 3.36 Hee that beleeueth in the Sonne hath eternall life he that beleeueth not in the Sonne shall not see life but the wrath of God abideth on him for euer If all were saued or ordained vnto life Rom 9.10.11 Eph. 1. then had God no freedome of eternall election of some vnto life Quest 8. I see the beleeuers onely haue interest in Christ and his Gospell proceede on and tell vs what is faith Ans Faith is a gift of God whereby wee giue assent or beleefe to euerie word of God written in the old and new Testament or we may well discribe it as the Apostle to the Hebrewes to bee the ground of things hoped for Heb. 11.1 and the demonstration of things not seene for first whereas the things we hope for are not with vs in present possession faith giues rest and stay vnto our hearts concerning the truth of them euen of all the insearchable riches of Chirst Secondlie whereas the things wee hope for are inuisible faith giues vnto our mindes a berter and more certaine demonstration of them then wee can possiblie haue of any naturall thing by sense or by discourse of reason when our euidence is most demonstratiue from the causes beecause faith is grounded vpon the infallible and most certaine euidence of Gods holy truth there is a necessarie relation betweene faith and gods word But if yee desire yet a more speciall definition of faith we may truely say that a true iustifying faith or the faith proper to the elect is a a Eph. 2.7.8 supernaturall grace which the spirit of God works in the heart by the b Rom. 10.14.17 Gospell whereby euery childe of God doth c Io 1.12 apprehend and apply Iesus Christ with all his benefites vnto himselfe The speciall worke of faith is to apprehend the promise of grace Gal. 3.14 That wee might receiue the promise of the spirit through faith or Christ in it for hee is the substance of the promise and whole couenant and with him we haue all things which concerne our good in this * 1. Tim. 4.8 life and in the life to come by the same faith Confidence is a fruite of faith Ephe. 3 12. for no man can trust in God till first hee bee perswaded of Gods fauour in Christ The propertie of faith principally is to apprehend Christ but ioyne loue to it and it is effectuall in duties to God and men Quest 9. Are there not other kindes of faith spoken of in the Scripture besides the true iustifying faith proper to the elect Ans There are three other kindes common to the elect and reprobate First an Historicall faith in this note euen in the wicked men and Angels first they know the truth of God written secondly they beleeue the truth of Gods word that it is the truth thirdly they tremble The second kinde of common faith is the temporarie faith which goes a degree further then the historicall which is to professe the Gospell but without sense of the power of it or loue or liking to it this faith may proceed yet to a great reioycing and to some barenly fruite and yet is it but false and temporarie first beecause it neuer is of long continuance for in the heate of afflictions it vanisheth away and it is grounded on temporarie causes first a light vaine desire of knowledge secondly praise of men thirdly on riches and earthly preferments the common motiue of liking or disliking of religion with this kinde of men the grounds of this faith then being vaine and vanishing this faith therefore soone vanisheth away The third kinde of common faith is the faith of miracles when a man grounding himselfe on some speciall promise or reuelation from God doth beleeue that some strange and extraordinarie thing which he hath desired or foretold shall come to passe by the worke of God This kinde shall bee reiected in the last daie with the reprobate 1. Cor. 13.2 Mat. 7.22 Quest 10. How is the true sauing faith wrought in vs how growes it and by what meanes is it cherished and preserued Ans First the holie Ghost by the a Rom. 10.14.17 preaching of the Gospell by b Act. 8.7 reading of the same by c Ps 1.2 119. meditation and by d Act. 17. Mal. 3. conference with the holie Seruants of God workes faith in our hearts Priuate reading of the Scripture and meditation gathers sticks preaching and conference kindles Gods fire in vs after followes praier and the vse of the Sacraments for the confirmation of faith in vs that the fire may grow vp to a flame Heb. 6.2 and 9.14 to burne vp and to censure our dead works by the power and grace of the holie Ghost applying the blood of Christ vnto vs which the hand of Faith receiueth and retaineth to the renuing and reforming of the mind of the hart and conscience that the whole man after this admirable change in repentance as a new creature may serue the liuing God Secondly when the seedes of this faith are first sowen in our hearts by the holie Ghost by the meanes aforesaid for a time our faith is but weake like the hand of an infant which can when hee is called put forth his hand but receiue little and retaine lesse his desire onelie is accepted for the deede So in the faithfull when they are become poore in spirit and in sight of their spirituall pouertie and nakednesse mourne Mat. 5.3.4.5 and in mourning are so exercised that they are truelie humbled when I say they are so humbled that they doe not onelie desire to bee saued but also hunger aboue all things to bee at peace with God through Iesus Christ This hungrie desire of grace with God is often commended and accepted Psal 10.17 Lord thou hast heard the desire of the poore 143.6 My soule desireth after thee as the thirstie land Psal 145.19 He will fulfill the dâ—sire of them that feare him Nehe. 1.11 O Lord I beseech thee let thine eare now hearken to the prayer of thy Seruant and to the prayer of thy Seruants who desire to feare thy name This small beginning and weake faith because of weake knowledge in the misterie of saluation doth at the first yeeld assent to the truth of all Gods written word desiring to gaine more knowledge and to liue sincerely according to the measure of knowledge grace receiued this faith I say may well be called as yet an implicite faith because it hath much folding and doubting but being well exercised and continuing in the meane of grace and knowledge preaching reading praier meditation conference vse of the Sacraments singing of Psalmes mercifulnesse to the poore c. growes vp in time to bee a strong Faith This I expresse and proue
THE Historie of Adam or the foure-fold state of Man VVell formed in his Creation Deformed in his Corruption Reformed in GRACE and Perfected in Glory BY Mr. HENRY HOLLAND late Preacher at Saint Brides Church in London LONDON Printed by T. E. for Thomas Man dwelling in Pater-noster-Row at the signe of the Talbot 1606. To the Reuerend and right worshipfull Richard Neyle Doctour of Diuinitie Deane of Westminster and Principall Clarke of the Kings most Excellent Maiestie his Closet all prosperitie c. AMong other accidents of this mortall life right graue worthy and learned Doctour this is one to build and not to inhabite to plow and not to see the haruest to purpose and not to attaine the end of our designes to write and compile bookes and studies and not to liue to publish them So hath it beene with Lawyers Phisitions Philosophers Linguists Diuines among other in late times with that most learned man Chemnitius a German Diuine who after he had vndertaken that worthy work of the Harmony of the foure Gospels which by the opinion of one of our grauest learnedest Diuines Doctour Whitaker was called Caput veneris For that in his iudgement hee hauing but entered to speak and write of the head of the Gospels namely Christs incarnation some few miracles and sermons laid vnmatchable grounds as it were the colours that none could imitate afterward before the worke was one quarter performed to the great losse not onely of the learned but of all Christendome was taken out of the miseries of this present world Among English Diuines that I may not presse you with any vnnecessary relations because you loue singlenes and plainnesse it was also the lot of as godly discreete a preacher as any I euer knew in my daies to draw his last breath before he could effect to his content the publication of sundry his experimentall works obseruations about afflicted consciences and troubled or contrite minds I meane master Greenham But as God would not giue the Land of promise to Abraham but to his seed and children and as Moses might not enter into Canaan but see it a far off so it fared with these men they saw their wished desires like Palinurus watching and waiting the returne of his ships although they dyed before their perfection and therefore their names are their heires and God stirred vp learned men to set forth to the world their intended learned and godly labours for Lycerus published Chemnitius master Holland a preacher late of S. Brides in London did the like for master Greenham Now all things haue their course and reuolution Iron sharpeneth iron so doth man sharpen the face of his friend He that keepeth the fig-tree shall eate of the fruit thereof and he that waiteth vpon his master shall come to honour As in the water face answereth face so the heart of man to man Pro. 27.17.18.19 That is they prouided for themselues which thus regarded other men as Rahab by entertaining the spies of Israell deserued to bee regarded by Israell at the sacking of Iericho so haue these men to haue the like done for them that they did for other There came vnto my hands about halfe a yeere past a treatise or coppy bearing title The foure-fold state of Adam compiled by master Holland aforesaid and allowed by authoritie to be printed But it seemed the work wanted the father be it spoken without offence for it was not well clothed cowched or bound vp together and besides of the foure estâ—tes propounded in the title it wanted one It had passed through the veiw of many learned men euery one approuing that which was done and none helping to bring it to some perfection at last my friend the Printer hauing a desire first for the glorie of God and good of the Church secondly for the releife of the poore widdow and many fatherlesse children meeting with it freely vndertooke the charge and aduenture which cannot be small to imprint and set it forth to the world But finding no coherence in the matter nor pleasant order in the manner the margents of the coppy being greater or as great as the booke was forced to breake off and leaue that enterprise and so offred the same to me praying my help which God knoweth is weake to contriue it and bring it into such a fashion as might be plaine and intelligible to the English Reader I accepted the labour at the first not weighing the wants but thought onely to supply in it the place of a Correctour And therefore reading it I found many things in the margent which were ordained for the page and because I found in it a great number of pithy substantiall points curiously and not vulgarly handled like able souldiours wanting a Marshall or like the beautifull limbes of a naked body lacking garments I strained my selfe for the honour of God and my loue to the dead both to marshall all things according to his meaning so neare as I could and also to put vpon his fatherlesse Orphan such garments and attire as my poore abilitie could prouide But when I had gone through it and found a maime at the last for the good man was first of all called to the glorie of heauen out of this world before he had or could expresse it in his intended treatise I knew not what to doe but stood still amazed and perplexed thinking with my selfe that if it should goe forward without the legs it would be refused for an impotent If I should adde vnto it and not expresse my addition those learned men which had formerly seene it would condemne all for counterfaite If it should stand still and not go forward the Printer might be discouraged in some other such charitable course And to thinke that the Authour had left that part in some other of his bookes and labours and there to looke for it was as if I should haue wished him aliue to end his owne worke why should I doe so good a man such wrong as once to desire his presence on earth who already before me was gone to heauen rather I will trot out my purgatory paines and runne out my race for him on earth These were my thoughts then in priuate which now I publish to the world And to you before all other most worthy learned and admired Deane for as hee when he liued preached these things at the Church of Saint Brides which is an appurtenance of your Collegiate Church whereof he was Pastour so also doe I eate my bread vpon your allowance in another possession of yours wherein I make knowen to the world and doe hereby desire men that are now aliue and those that shall be hereafter borne to take knowledge of your care for the good instruction of the soules of such flocks as Law and Authoritie haue in former times appropriated to your Church of Westminster I may not exhort you it were boldnesse although I know your humblenesse would beare
was made with such consultation as no one celestiall body nor all the goodly things we see in heauen and earth had the like for their creation Gen. 1.6.14 must be of great excellencie but man alone was created with this consultation therefore was he of great excellencie Fourthly from the forme of his creation in our Image Man was made like none of the goodliest creatures but like the Lord himselfe not so much in the glorie beautie of his body no doubt as beautifull as the Sun Mat. 17. as in his soule spiritual substance which God breathed into him like the Angels and yet in the substance of the Soule he did not so much resemble God as in the graces gifts and qualities of the Soule as wisedome and knowledge Col. 3.10 righteousnes holines and truth Eph. 4.24 Dauid considering the excellencie that was in this Adam and that shall be in all the saints after the resurrection breaketh forth into that holy exclamation Psal 8.4.5 O what is man Fiftly from the state of his full restoring into his first excellencie after resurrection First for the bodies of the saints shal bee exceeding glorious Mat. 13.43 Dan. 12.2.3.4 Secondly likewise the soule adorned with all good graces Heb. 2.8 Psal 8.4.5 Thirdly the state immutable neuer to bee changed 2. Cor. 5.4 1. Cor. 15.53 Eph. 1.14 Fourthly brethren with Christ and heires annexed with him in one kingdome and house for euer Iohn 14.3.4 Rom. 8.17 Iohn 15.14 Fiftly Inspeakable glory Psal 8.4.5 This * Erat enim Adam animalis non spiritualis homo quales post resurectionem beneficio Christi euademus Danaeus Antiq. p. 27. 1. Cor. 15.44 August lib. 14 de ciui Dei cap. 11. glory I graunt excelleth the first but yet in this glasse we may behold the Image and picture of the first Adam Sixtly from his empire and dominion ouer all creatures vnder God hee that was first ordained of God the Lord and gouernour and chiefe commander ouer all creatures in the ayre on the earth and in the sea was of great excellencie and glory The first Adam was so ordained and this the Prophet remembreth in like manner Psal 8.6 Quest 4. Now shew briefely what reasons haue you of the creation of man in the last place the last day and what further vse haue you of this doctrine First I say that he might haue all good meanes of Gods prouidence to serue him and see Gods care loue towards him beefore his creation hereby our faith in God concerning his prouidence hath a comfortable confirmation for his loue and care to them which bee reformed in Christ is the same and not diminished hee is as carefull louing and as prouident now as then for he is not changed Secondly that by sight of the creatures which doe attend vpon vs wee might in them discerne our Creator the inuisible God Our sences looke how many they bee in number so many ladders they may bee euerie day Psal 19. for vs to clime vp to behold the wisedome greatnes and goodnesse of the Creator And so must we daily tast him and see him in the creatures Psal 34.8 Thirdly to stop the mouthes of all Atheists which blaspheme saying that man is as old as God himselfe wee see man is not so old as the poorest beast or worme on earth Fourthly least any should imagin that man created some of the creatures or at leastwise to haue beene of Gods counsell in the creation of them Fiftly to shew vnto man and vnto all ages the infinite wisedome power and goodnesse of Almightie God for if wee doe well consider the frame of heauen and earth and the creatures which are in them we should as it were thinke he had spent all his wisedome and power in the creation of them The Sunne alone how wonderfully is it made nothing can be hid from the heat therof Psal 19. But behold after the creation of al he makes man a worke far excelling all the former workes as the Fathers say The Cedar of Paradise the picture of heauen the glory of the earth the gouernour of the world and the Lords owne delight And therefore no Emperour on the earth had such pouision and such free vse and command ouer the creatures as he had The second part of the Catechisme Of the second state of man â— Sunday or of the deformed Adam the man without Christ or the state of rebellion and vnbeleefe Question 1. HOw shall we best know the miserable condicion of the man without Christ Answere We may not trust our owne wisedome sence and experience in this argument for these may deceiue vs we must be herein taught by the most holy truth of God reuealed in the Scriptures Quest 2. By what speciall arguments doth God in Scripture set beefore vs the misery of the deformed Adam or of that man which hath neuer put on Christ Ans By foure speciall arguments or most cleere and manifest demonstrations First by comparing the arguments of his present miserie and wants with those of his excellencie before specified Secondly by a diligent meditation and due consideration of the historie of mans apostacie Thirdly by obseruation of two most fearefull consequents of that apostacie in all vnbeleeuers in this life for all without Christ are shut vp in bondage vnder the dominion first of Sathan Eph. 2.1.2.3 secondly of sinne Rom. 5.21 6.12 Psal 19.18.19 Fourthly by the most holy righteous and royall Law of God Rom. 3.20 Rom. 7.7 Quest 3. Now compare the arguments of the miserie of an vnbeleeuer with those arguments we heard of the excellencie of the first man Ans First how deere the first man was vnto God it is most cleere by all the former arguments of his exellencie But now the case is quite altered for this second Adam or man without Christ is a very stranger and enemie vnto God Col. 1.21 the childe of wrath Eph. 2.3 and without Christ the childe of euerlasting perdicion he that is in this state is most deformed and most miserable euery man liuing without Christ is in this state therefore euery man liuing without Christ is most deformed and miserable Secondly Gen. 3.17 from the deformitie and curse which is vpon all creatures for the sinne of man wee heard before of Gods great loue to the first man in his prouidence in blessing and preparing the creatures to serue him Now in this contrarie state of man all things without Christ are accursed vncleane To euery man vnder wrath that is to all vnbeleeuers all things are vncleane and accursed Gen. 3.17 Tit. 1.15.16 Euery man without Christ is vnder wrath therefore to euery man without Christ all things are vncleane accursed Thirdly from the comparison of that first image of his excellencie with the second of his miserie for so the holy Ghost teacheth vs to obserue the glory of the one the deformitie of the other First as touching his bodily substance in the first
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
hath heard God sound his blessed word vnto his Soule Rom. 10.4 that hee may haue knowledge before his knowledge hath bred faith in his heart that faith bring forth * 1. Tim. 1.3 loue that faith and loue cause him to trust in God and to feare God and before that all these vertues bring forth humilitie for the man truely humbled serueth and worshippeth God and none other Heb. 11.28 The blinde people worship they wot not what Iohn 4.22 Act. 17.23 They grope after the vnknowen God and him they ignorantly worship litle better then the old Pagans in Athens They conceiue diuerse pictures of God in their mindes because of their blindnesse and so worship an idoll but cannot possibly finde out the true God and worship him in spirit and truth Quest 61. Now wee haue heard what the Lord doth command and require at our hands in this Law let me heare also what is forbidden Ans First Ignorance is here condemned for like as knowledge doth enlighten vs and guide vs into the possession of all Gods mercies and kingdome so contrarilie ignorance is a barre to keepe vs in miserie and perpetuall bondage Against this sinne the Lord complaines by one Prophet thus Es 1.3 Ier. 4.22 9.3 Hoshea 4.6 Esay 1.3 The Oxe knoweth his owner and the Asse his maisters crib but Israell doth not know my people vnderstandeth not and by an other he saith my people are destroyed for lack of knowledge Hosh 4.6 1. Cor. 2.14 This ignorance is eyther first naturall as in all beefore grace 1 Cor. 2.14 or secondly affected which is neuer to desire the good meanes of knowledge and to reiect it when it is offered Iob. 21.14.15 of these Iob speaks Chapter 21.14.15 They say to God depart from vs for wee desire not the knowledge of thy wayes who is the Almightie that we should serue him and what profit should we haue if we should pray vnto him Such are our blinde multitude who notwithstanding the great light of God shining among them yet lye in grose ignorance euen of the fundamentall points and cheefe grounds of holy religion Quest 62. What is the second grose sinne here forbidden Ans Atheisme which is to denie the diuine nature and attributes of God Such were the Ephesians and the Gentiles before grace Ep. 2.12 ye were at that time without Christ and Atheists in the world 2. Pet. 3 4. Exod. 5.2 Atheisme is either first close and secret of the heart wee may call it mentall Atheisme of such Psal 14.1 or secondly open and professed these men fight against nature Rom. 1.18 and are abhorred of Pagans Open Atheisme knowen by profession or practise Signes of this sinne are first if it bee open and professed it is knowne by manifest blasphemies against the maiestie of God affirming with the Epicures that the world hath neither beginning nor ending secondly by practise to scorne Gods promises and threatnings 2. Pet. 3.4 Exod. 5.2 and all his holie worship and seruice Mal. 3.13 Quest 63. What is the third sinne here forbidden Ans The grose and highest kinde of Idolatry which is to worship loue or trust in any thing or to set vp any thing in the stead and place of Iehoua as the old Pagans did first the men of Babell had a The Tabernacles of Daughters or the annointing of daughters Succoth-Benoch 2. King 17.30 Secondly the men of Cuth Nergal ibid. Thirdly the men of Hamath had b The fire of the sea Ashima ibid. Fourthly the Auims made c Prophesying a vision some oracle of Sathā Nibhaz and Tartak ibid. Fiftly the Sepharuims d The power of the king Adrammelech and Anammelech ibid. Sixtly e As stroking Chemosh was the God of the Moabites 1. King 11.33 Num. 21.29 Seauenthly Baal and f Riches Ashteroth of the Sidonimas Iud. 2.11 1. King 5.11 2. King 23.10 Eightly g A Fish Dagon was the God of the Phillistines Iud. 16.23 Ninthly h Their king of Counsaile Milcom or Molech was the God of the Amonites 1. King 11.5 Tenthly i Baal a Lord it was a generall name for all Idols because they were as Lords and commanders of all their worship specialy Baal-berith Iudg. 8 33. Baal-peor Num. 25.3 Baal-zebub was the God of Eckron 2. King 1.6 Eleauenthly Mahomet is the Turkes Prophet him they call vpon and worship Twelftly Sathan is the God of all witches and wizards to whom they binde themselues either by a secret false faith to worship follow or by an open couenant prostitute themselues vnto him to serue him in any kinde of abhomination he shall commaund them to practise Quest 64. I pray you let vs heare more at large of the Idolatry of witchcraft doe witches so worship the Diuell as men say Ans Yea and all such as seeke after them to consult by them with Sathan Euery man is that in truth that hee is in the houre of temptation and day of affliction First Saul in his calamitie could no way be comforted he had killed the holy Priests and prophets a cruell tyrant and great contemner of the word of God therefore hee seekes to Sathan by witchcraft 1. Sam. 2.8 Secondly Balak when his people were vexed in their mindes and in great feare of Israell Num. 22. ve 6. Iosh 13.22 hee sent with all speede to Balaam the wizard grounded vpon this false and diuellish perswasion I know whom thou blessest is blessed and he whom thou cursest is cursed Thirdly when the Lod plagued the great Cities of the Phillistines Ashdod where the Temple of Dagon was and Gath the kings citie and Ekron famous for Baal-zebub the God of Ekron for the prophanation and contempt of his Arke and holy seruice in their greatest misery they consult with their priests and wizards how they may best escape that hand of God which then plagued them 1. Sam. 6.2 Fourthly when Nabuchadnezzar was troubled with his dreames albeit he had Daniell and his fellowes ten times wiser then all the inchanters of his kingdome Dan. 1.20 yet his rest is most on his owne Inchanters Astrologians Sorcerers Chaldeans and by these and in trusting their lyes his greatest affiance is in the Diuell which sent them Dan. 2.2 Fiftly when Belshasher scorned God and his worship God smote him with an exceeding trembling in his heart by the sight of the hand-writing which appeared he then forth with seekes this remedie he cries aloud that they should bring the Astrologians the Chaldeans and Sooth-sayers to comfort him Dan. 5.7 And thus doe vnbeleeuers and false worshippers seeke to the Diuell and to his instruments in their troubles But we must remember the name of the Lord our God Psal 20.7 Egipt and Chalde did greatly delight to professe these abhominable faculties These nations prouided for their wizards liberally they had their ordinary granted by the king Gen. 47. ver 22. And of all customes and tributes the first part was the Priests
them which had euill spirits the name of the Lord Iesus saying wee adiure you by Iesus whom Paul preacheth And this kinde of sinners for that they serue Sathan by some secret or open pact or bargaine and so bee bound to worship him as their God in this respect their sinne respecteth the first Law but in that by practising their art they so abuse the holie name of God The name of Iesus much prophaned by Popish exorsists and of our Lord and Sauiour Iesus Christ their sinne also is here condemned And like as we see these elder exorcists in the dayes of the Apostles had often in their mouthes the name of Iesus for they better liked the name Iesus then Christ so the popish exorcistes to this day Againe like as Sathan then by collusion gaue place to those wicked exorcistes sometimes for the greater gaine so he doth in the Church of Rome hee feares greatly the Iesuites of these times but we know the subteltie of that Serpent and how easily hee can yeeld some ground to gaine more for his cheefe purpose thereby is to hold men in more admiration loue and liking of these abhominable arts But wee bee charged to try such dreamers with all their illusions by their doctrine and faith which they professe Deut. 13. and Es 8. cap. 20. ver Againe in the coniuration or consecration of the Masse and of salt and water to make holy water they make many vaine and superstitious repetitions of the names of God with many crosses and when they prefixe it beefore Buls and pardons Charmes for health and for things lost Solution Ob. And whereas they say that many bee restored to health by such holy words and things lost are found and thefts are discouered by such Godly charmes Ans First wee must learne that God most wise hath forbidden in his Law such execrable arts and therefore wee may not expect any good by them Deut. 18.10.11 Secondly hee condemns the practise of these arts by examples in his word as in Ahaziah who sent to Baal-zebub to Eckron for the recouery of his health 2. King 1.2.3 Thirdlie if the Lord giue Sathan leaue to yeeld and grant vs our requests hee preuaileth the more with vs to fill our hearts with vnbeleefe and rebellion against the word and then hee takes from vs an outward to recompence vs with an inward euill hee remoues the lesser 1. King 22.22 Iob. 1. 1. cap. 2. The. 2.10.11 to bring the greater maladie vpon vs for the spirit of errour and vnbeleefe which did afflict Ahab was a far greater euill then all the sores and afflictions of Iob. Fourthly hee giues vs temporall ease that hee may procure our eternall disease therefore let not our health or any blessing of this life bee more precious vnto vs then Gods great charge and our faith in Christ Lastly wee are to know it for Gods diuine truth that charmes figures words characters can doe nothing if any thing be done and acted Sathan is the author couering himselfe vnder these shadowes And when Sathan obeies witches or wizards to effect any thing by their arts and charmes expected of ignorant people it is to retaine all these sinners in vnbeleefe and that hee may seeme carefull to obserue his league and couenant made with his instruments and vassals concerning such practises Quest 92. Proceede to the fourth speciall sinne here condemned Ans The holy Apostle saith that Gods name is prophaned when his word and doctrine is blasphemed 1. Tim. 6.1 The contemners of religion and of the Gospell spare not to disgrace to iest and scorne holy Scriptures to their owne euerlasting perdition in priuate houses in open theaters against such the diuine oracle of God speaketh Prou. 13.13 Hee that despiseth the word shall bee destroyed but hee that feareth the Commandement hee shall bee rewarded Againe to this place appertaines the great charge of God to this people that no man by his life and conuersation giue none occasion to the enemies of Gods truth to blaspheme the truth professours of the Gospell by their euill life cause the word of God to bee blaspemed 1. Tim. 6.1 Let as many seruants as are vnder the yoke count their maisters worthy of all honour that the name of God and his doctrine bee not euill spoken of Leu. 22.31.32 Yee shall keepe my commandements and doe them I am the Lord neither shall yee pollute my holy name but I will bee hallowed among the children of Israell I the Lord sanctifie you Rom. 2.23.24 Thou that gloriest in the Law through breaking of the Law dishonourest thou God for the name of God is blasphemed among the Gentiles through you And here the greater the persons offending are the greater reproch they bring to God and his word and the greater wrack and calamitie is like to fall by their offence vpon the Church and people of God This is cleere in the examples of Eli and his two sonnes 1. Sam. 2.17 for their sinnes caused the seruice of the Lord to bee abhorred and then great afflictions followed Quest 93. What is the fift speciall sinne here condemned Cursing Ans The sinne of imprecation cursing and execration for in such speeches men do inuocate the name of God The word signifieth to bee cut off or to desire of God to be cut off or that some vengeance from God may smite him Mat. 26.74 Imprecation is eyther first of men as of our owne selues or other men or secōdly of the other creatures All kinds of cursing are forbidden Le. 19.14 Thou shalt not curse the deafe nor put a stumbling block before the blind but shalt feare thy God I am the Lord. Rom. 12.14 Blesse them which persecute you blesse I say and cursse not Mat. 5.44 Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and examples for all ages bee recorded in Scripture The bloody Iewes which sought by all meanes to kill the holy Apostle bound themselues with a rash and impious oath or rather desire of God to cut them off and to giue them ouer to Sathan if they did either eate or drinke before they had killed Paul Act. 23.12 And this was one of Peters sinnes when hee denied his Master Mat. 26.74 For it is written Then beeganne hee to curse himselfe and to sweare saying I know not the man here the diuell watcheth this oportunitie for swearing cursing haue one spirit for their father supplanted this good seruant of Christ and gaue him a wound the smart and remembrance whereof beeing cured did no doubt exercise his heart to the houre of death and this was Iobs sinne Chap. 3. The cursing of other men is to wish some great euill from God to fall vpon them so Shemei did to Dauid in his troubles in that great conspiracie of Absalon 2. Sam. 16.5 he came forth and cursed and hee cast stones at Dauid crying and cursing hee said come
concerning it in the Old and in the New Testament Mat. 18.16 If thy brother * Sinne against thee offend thee goe and tell him his sinne betweene thee and him alone if he heare thee thou hast won thy brother Here wee bee to note two things first a rule that a brother must reproue a brother for priuate sinnes priuately and our brothers offence must be knowne and manifest vnto vs that we may giue him no causelesse or vniust reproofe for that is dangerous next a reason is added to performe this dutâ—e if he heare thee thou hast wonne thy brother that is if he reforme what is amisse by priuate admonition then art thou the Lords instrument to keepe him from perdicion and thou dost saue his soule from death Iames. 5.20 Secondly of this dutie speakes Saint Iude ver 20.21.22.23 But yee beloued edifie your selues in your most holy faith praying in the holy Ghost and keepe your selues in the loue of God loking for the mercie of our Lord Iesus Christ vnto eternall life and haue compassion of some in putting difference and others saue with feare pulling them out of the fire and hate the garment spotted with the flesh This Scripture teacheth vs first to performe this dutie to brethren not to strangers secondly that when we reproue we labour also to instruct and to edifie such brethren in the faith of Christ thirdly that we adde feruent prayer to our priuate admonition Fourthly that wee watch carefully one of vs ouer an other Fiftly that wee labour for the spirit of iudgement to discerne betweene such as sinne of infirmitie and them which sinne of pride and malice Sixtly that we reproue the weake with all compassion and lenitie Seauenthly that we deale more roughly and seuerely with the proud Eightly that such as will admonish must bee vnspotted and blamelesse Thirdly of this dutie speakes Saint Paul to the Galathians 6. Chap ver 1. Brethren if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy self least thou also be tempted Here againe we be taught first that this dutie is to be practised onely among brethren Secondly there is no exception of brethren of any degree or condicioÌ„ whatsoeuer but if he offend hee must beare a priuate admonition Thirdly that we must discerne what kinde of sinne and in what maner our brother is fallen whether hee bee preoccupied by men or Angels and so fallen by occasion into any fault or resting and lying in a sinne not beefore manifested Fourthly that a Christian reproofe must bee performed with the spirit of meekenesse Fiftly that a Godly wise admonition is by good art and skill to cure and to restore a member fallen and loosed out of ioynt into his right place againe Sixtly the argument annexed to performe this cure with the spirit of lenitie and loue is this consider well thy selfe it may bee thou maist also be tempted and fall in the like manner Fourthly againe of the same dutie writes the same Apostle to the Hebrues the 3. Chap. ver 12. Take heed brethren least there bee in any of you an euill hart and vnbeeleeuing to fall away from the liuing God but exhort one another daily while it is called to day least any of you bee hardened through the deceitfulnesse of sinne Here note againe first euery brother offending must be admonished Secondly any brother may fall without Gods speciall grace and the watchfulnesse of the godly brethren into most dangerous sinnes and so by degrees into apostacie Thirdly admonition must bee continued throughout the whole course of our life Fiftly againe to the Thessalonians 2. Epistle 3.14.15 ver hee writes on this manner If any man obey not our saying note him with a letter and keepe no company with him that hee may bee ashamed yet count him not as an enemie but admonish him as a brother This Scripture is principally to bee vnderstood of the publike censures of the Church yet it commendeth vnto vs greatly as well priuate as publike admonition and teacheth vs that we may not conuerse with brethren when they fall away from the holy canons of apostolicall doctrine either to bee vicious in life or hereticall or schismaticall in iudgement Sixtly to all these places of the new Testament wee may adde this one place of the old Psal 141.5 Let the righteous smite me for that is a benefite and let him reproue me and it shall be a precious oyle that shall not break mine head for within a while I shall euen pray in their miseries or rather as Tremelius quò amplius fecerit eò amplius erit oratio mea in malis eorum id est quaecunque mala ab eis feram eò magis grato animo pro eis precabor Where note first the godly christian must delight in admonition and remember that the wounds of a louer are faithfull and the kisses of an enemie vnpleasant Secondly hee that will recouer another by admonition he must be a righteous man himselfe and of good report in the Church of God Thirdly an admonition is as a sharpe corrosiue to our corruption smiting lancing and piercing deepely but by degrees it will appeare a most soueraigne balme to cure euen very rotten and festered vlcers in vs. Fourthly the Godly being admonished seeke vnto God by heartie and vnfained prayers and thanksgiuing for themselues and their brethren which haue done this cure vpon them Quest 97. Now describe this dutie of christian admonition according to the Scriptures Ans Christian admonition is a holy action performed by a brother proceeding from faith loue tending to awake and cure any brother offending carefully respecting the rules of pietie and the qualitie of the offence First wee say that an admonition is either priuate or publike Secondly for persons admonishing and reprouing Persons admonishing it is cleere this dutie appertaines to all degrees and states of men superiours inferiours equals carefully respecting the rules of faith and godlinesse as after shall bee shewed Thirdly the person admonished Persons admonished wee see by the consent of all the Scriptures hee must euer bee our brother professing with vs the Gospell of Christ no stranger wee haue nothing to doe to iugde or censure or to admonish them which are without 1. Cor. 5.12 Fourthly wee must account euery one a brother Who a brother which makes in the visible Church the same profession with vs being accepted into the same couenant with vs sealing it with the Sacrament of Baptisme according to Christs holy institution making profession with vs to renounce the Diuell the world and the flesh and promising to liue in faith and obedience of the Gospell of Iesus Christ The first distinction of brethren Fiftly euery brother is eyther true or false Sixtly true brethren are such and so to bee accounted as professe the faith of Christ and in all singlenes and vprightnesse of heart walke before men euer
He lift vp his eyes and looked and lo three men stood by him and when he saw them he ran to meet them from the tent doore and bowed himselfe to the ground This Salomon a King performeth to his mother 1. King 2.19 Bathshebah went vnto the King to speak vnto him for Adonijah And the King rose to meet her and bowed himselfe vnto her Thirdly to vncouer the head beefore the auncient 1. Cor. 11.9.10 Fourthly to bow the knee before them for so doth Salomon to his mother and Abraham to the Angels supposing they were but men Fiftly to giue them the better place in all meetings for this the Apostle teacheth Rom. 12.10 Luke 14.7.8.9.10.11 In giuing honour go one before another Eph. 5.21 Submit your selues one to another in the feare of God And this wee see practised by Salomon 1. King 2.19 He caused a seat to be set for the Kings mother and she sate at his right hand And this reuerend regard of superioritie was in Ioseph and his brethren the Patriarches in Egipt to the great admiration of the Egiptians Gen. 43.33 Ioseph sate by himselfe and they sate before him the eldest according to his age and the youngest according to his youth and the Egiptians marueled among themselues Sixtly to giue the elder the first place of speaking So doth Elihu teach by his owne example Iob. 32.6 I am yong in years and ye are auncient therefore I doubted and was afraid to shew mine opinion and ver 16. he addeth When I had waited for they spake not but stood still and answered no more then answered I in my turne Seauenthly to giue titles to all persons according to their place of honour to the honourable of reuerence to the reuerend 1. Pet. 3.6 Sarah obayed Abraham and called him Lord. 1. Sam. 1.14 Annah answered Eli saying nay my Lord I am a woman troubled in spirit Eightly to honour them for their calling and office for wee are bound in conscience to performe these duties and not for ciuilitie or manners sake Ninthly to obey them in all things which they command vs according to the diuine rules of pietie and iustice Tenthly with thankfulnesse and with cheerefulnesse and diligence in all seruice all which points we may obserue in Eleazar that faithfull seruant of Abraham Gen. 24. chap. Quest 110. And what be the duties common to all superiours Iob. 31.13 2. King 5.13 Ans First to loue and tender the state and welfare of their inferiours as the naturall Parents doe their naturall children Tit. 2.2 Heb. 12 1.13.7.6.12 1. Pet. 5.3 1. Pet 3 1.2.3 Secondly to bee examples of all pietie sobrietie and iustice and to goe euer beefore them as good presidents for their imitation in all the holy exercises of religion that they may say with Iob. chap. 29.8 The young men saw me and hid themselues and the aged arose and stood vp Quest 111. What bee the generall sinnes of inferiours against superiours and of superiours to their inferiours Ans The common sinnes of inferiours be these First to hate them for their calling as a number of popish protestants or carnall Gospellers doe the ministers of the Gospell for their calling sake Secondly to ascribe vnto them more honour then is due vnto them as the people did to Herod after his glorious Oration they shouted crying The voice of God and not of man Act. 12.21.22 Thirdly to aggrauate and to discouer their infirmities and weakenesse as Cham did to his father Noah Gen. 9.22 Fourthly to flatter them in their sinnes as the young Sycophants did Rehoboam whose counsell hee followed to his ruine 1. King 12.14.15 or not to admonish them in loue if need require The common sinnes of Superiours bee these First to neglect their duties to their inferiours which concerne either their soules or bodies their welfare in this life and their saluation in the life to come Secondly not to correct the lesser sinnes by admonitions and censures nor the greater by more speciall chasticements Quest 112. Now let vs come to the speciall duties of superiours and inferiours in the priuate familie and first of parents and children Ans First the first dutie following the order of nature is of the mother that with all care and conscience shee indeuour the preseruation of the life of her childe euen from the first conception in her wombe albeit shee endure many sorrowes as Gods speciall chasticements for her good till it bee borne and come to yeares of strength A barren wombe better then a barren brest Wherefore here a speciall dutie lying on the mother is the nourishing of her owne children with her owne brests if the Lord shall graunt her that good blessing first for that the holy Ghost accounts this one good note of a Godly matrone 1. Tim. 5.10 She is well reported of for good works next is added if she haue nourished her children Secondly the examples of holy women must bee followed whose daughters religious mothers are said to bee when they doe well and doe performe duties 1. Pet. 3.6 But Sarah gaue suck to her owne sonne Isaach Gen. 21.7 albeit shee had many women in her family which might haue eased her of that dutie The like wee read of that godly woman Annah the mother of Samuel 1. Sam. 1.29 And of the blessed Virgin Mary the mother of Christ Luke 2.12 Instruction is required also in the mother 2. Tim. 1.5 3.15 This then ought religious Matrons to respect carefully and the rather for that this is the principall dutie that God requires at their hands when hee saith 1. Tim. 2.15 Notwithstanding all their sinnes through bearing of children they shall be saued if they continue in faith and loue and holinesse with modestie Foure pearles to adorne godly Matrons A second dutie which specially concernes the husband as head is to prouide for the family for the maintenance of wife and children 1. Tim. 5.8 If there be any that prouideth not for his owne and namely for them of his houshold he denieth the faith and is worse then an Infidell This care and conscience we finde in Iacob when hee answereth Laban of his faithfull seruice hee addeth these words I haue serued thee long and thou art become rich through my diligence and faithfulnes now when shall I trauell for mine owne house also Gen. 30. ver 30. A third dutie common to both Parents is this to catechize instruct and to bring vp their children in the instruction and information of the Lord. That this dutie concernes father and mother ioyntly appeares Prou. 30.17 Againe the charge of God is great and to bee considered Deu. 4.9 Take heed vnto thy selfe and keepe thy soule diligently that thou forget not the things which thine eyes haue seene and that they depart not out of thine heart all the dayes of thy life but teach them thy sonnes and thy sonnes sonnes Deu. 6.6 These words which I command thee this day shall be 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 To this charge agree the words of the Apostle Eph. 6.4 Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Examples are Bathshebath Prou. 31. and Ennice and Lois 2. Tim. 1.5.3.15 A fourth dutie of parents is to correct and chastice their Children with wisedome and moderation euer considering they punish their owne corruption in them which they first gaue and calling vpon God in spirit feruently for a blessing vpon their chastetisements To warne vs of this dutie let vs often set before vs these Scriptures Pro. 3 12.13.24 Heb. 12 7.23.13.14 Pro. 22.15 Foolishnesse is bound vp in the hart of a child but the rod of correctiō shall driue it away from him therefore inure children to do things rather to please God then for flattering or for guifts Prou. 13.24 He that spareth his rod hateth his sonne but he that loueth him chasteneth him betime And that parents may haue a noble example herein for imitation it is said that the Lord correcteth him whom he loueth euen as the father doth the child in whom he delighteth Prou. 3.12 A fift dutie of parents is the good education of their children as in Gods faith and feare principally so in good arts carefully that they may beecome profitable members in Church and common wealth for this is the Lords charge Pro. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it at the least let them learne to read and write A sixt dutie of parents to children is that hauing brought vp their children in such sobrietie and chastitie as beecommeth the Saints of God when they come to yeares to make choice for them and to aduise them to keepe their vessells alwayes in holinesse and honour both in the single state and in the married life and at this time specially to allow for their maintenance more or lesse according to that portion which God hath giuen them This godly care for the mariage and maintenance of children wee see in Abraham Gen. 24.1.2 and in Isaac and Rebecca Gen. 27.46 and Cha. 26.35 and in Naomi Ruth 3.1.2.3 A seauenth dutie is such children as the Lord shall giue thee to consecrate them to the Lord with a holy desire they be his and doe him seruice as Hamah did Samuel and it may bee Ennice did Timothie God specially requireth the first borne An eight dutie is with all conuenient speede to prouide they may be baptized in the publike congregation in the presence of speciall and faithfull witnesses Esay 8.2 Sinnes of Parents forbidden in this Law are these First to bee improuident and not to respect the welfare of children in this life Secondly to cark and care for their bodies and to suffer their soules to rot in sinne * Crates in Plutarch saith We may well cry against foolish parents from the tops of hilles with great cares doe they prouide for their children but respect not for honestie vertue what they shall bee Heathen men could see this as a common sinne in Parents and condemne it Thirdly to bring them vp in loosenesse pride idlenesse and wantonnesse and wantonnesse ends in wickednesse as Eli did Sophin and Phiceha and as Dauid did Absalon and Adonijah their wanntonnesse did end in wickednesse to the no small griefe of his heart a 1. Sam. 1. 2. Chapters for the one at his death hee sorrowed and wept bitterly of the other it is said And his father would not displease him from his child-hood 1. King 1.6 wherefore here wee must euer remember that Prouerb If thou smitest hee shall not dye Fourthly ouer seuerely without iudgement to prouoke them to anger by vniust or vnmeasurable chasticements in words or stripes Eph. 6.4 Quest 113 What be the duties of children to Parents commanded in this Law Ans This precept speaketh vnto children as it were face to face as being most prone to the breach of this Law for children bee more ready to forget Parents and their duties then Parents to forget children and therefore the Lord to meete with this corruption giueth the first charge vnto children to performe all duties of honour to their Parents The first dutie of Children to Parents and the root of all the rest is a cheerefull reuerence which is a speciall grace well tempered with loue and feare An example for this dutie wee haue in Ioseph who when hee met his aged father Iacob Gen. 46.29 presented himselfe vnto him with reuerence and to testifie his affection and loue he fell vpon his neck and wept vpon his neck a good while The second dutie implyed in the word Honour as the Apostle interpreteth Eph. 6.1 is obedience Children obay your Parents in the Lord. Examples of true obedience commanded iustly in Scripture are these Isaac to Abraham Gen. 22. the sonnes of Ionadab the sonne of Rechab Ier. 35.14 And of our Lord and Sauiour Iesus Christ of whom it is written that hee followed his mother Marie and his supposed father Ioseph and was subiect vnto them Luke 2.51 The third dutie to helpe their infirmities and to prouide for their Parents when they are old Of this dutie the Apostle speaketh 1. Tim. 5.4 in these words But if any widow haue children or nephewes let them first learne to shew godlinesse toward their owne house and to recompence their kindred for this is an honest thing and acceptable before God The practice of this dutie wee finde in good Ioseph most carefully supplying his old fathers wants prouiding for his brethren Ge. 45.9 and among Birds for the Storke when she is old keepes her nest continually and the young prouide for her hence is it the Apostle cals children without naturall affections 2. Tim. 3.3 A heathen woman had a daughter that nourished her with her brest in prison when all persons were forbidden to releaue her Valerius Mar. lib. 5. Cap. 4. Plin. lib. 13. cap. 23. The fourth dutie here commanded is to beare with and to couer the infirmities of parents so much as in vs lyeth and so farre as Gods honour and Law will permit vs. The practise of this wee see in Sem and Iapheth who couered their naked father when cursed Cham discouered him Ge. 9.23 and Ionathan bare patiently the threats of his bitter and bloudy father Saul 1. Sam. 19.3.4 Quest 114. Now rehearse breefly the contrary sinnes here condemned Ans First cursing of Parents is a most detestable sinne and here condemned The Lord pronounceth him accursed that curseth his Parents Deut. 27.16 and by the Law of God among the Iewes he was to die for it Leu. 20.9 Exo. 21.17 Secondly to smite father or mother is a most greeuous sinne and heere condemned This sinner was by Gods law
adiudged to dye for his offence for the words are these Ex. 21.15 He that smiteth his Father or mother shall dye the death Thirdly to mocke or despise the father or mother is a great sinne and transgression of this Law against the which the Lord pronounceth that fearefull threatning Prou. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the rauens of the valley pick it out and the young Eagles eat it Cham is set for an example of Gods wrath for this sinne to all posteritie Gen. 9. Fourthly secretly to wish their death to enioy their goods and lands houses and possessions and that they may be cheef Lords after them This was Esaus sinne for he desired in his heart Isaacks death that hee might rule ouer all and bee reuenged on his brother Iacob Gen 27.41 Thus doe Vipers to seeke their owne life and libertie they rend and breake their dams belly and so the old dyes when the young first come to light Intractable refractarie The fift sinne in Children against this Law is to disobey the gouernement and charge of their Parents which sinne the Lord often greatly condemneth in his word accounting it a speciall marke of Paganisme Rom. 1.30 and one of the fearefull sinnes of the last times 2. Tim. 3.2 This sinner must dye also by Gods Law after that hee is conuicted and found by Law to be refractarie and stubberne against his Parents Deut. 21.18 Sixtly and lastly to marrie without Parents knowledge and consent is a great dishonour to Parents and a greeuous sinne condemned in this Law Of this sinne prophane Esau is set forth an example for all ages for whose sinne his mother mourneth in these words Gen. 27.46 I am weary of my life for the daughters of Heth if Iacob take a wife of the daughters of Heth like these of the daughters of the land what auaileth it me to liue Quest 115. Thus farre of naturall Parents and their Children now of Parents by office and place And here first let me heare of the second band of duties in priuate families betweene Masters and Seruants Ans The Apostle interpreting this Law Eph. 6.6.9 commendes vnto vs the duties of Maisters and Seruants in the next place in these words Seruants be obedient vnto them that are your Masters according to the flesh with feare and trembling in singlenesse of your hearts as vnto Christ not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men and know ye that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free and ye Masters doe the same things vnto them putting away threaning and know that euen your master also is in heauen neither is there respect of person with him Duties of Maisters and of Gouernours of Families be these following First they are bound by this morall Law of God to instruct their Seruants as they must their Children in the true knowledge of God for without instruction how shall they serue them as the Apostle commandeth as seruing the Lord Christ Againe the same Apostle Tit. 2.9.10 commandeth Seruants to adorne the doctrine of God our Sauiour in all things without instruction they can neuer possibly grace it but disgrace and dishonour both God and his word in all things they take in hand The practise of this dutie wee see in Abraham who being commanded to instruct his Children and his Houshold Gen. 18.19 it is recorded of him that he did carefully instruct and Catechize three hundred persons in his familie Gen. 14.14 In like manner this was Iosuas care not onely for his Sonnes and Daughters but also for his Seruants as himselfe testifieth Chap. 24.15 where hee vseth a holy protestation not onely for himselfe and his Children but also for his whole familie that they shall serue the Lord and this can neuer bee without instruction The like conscience and care wee finde in Cornelius the captaine Act. 10.7 for hee is said to haue Seruants fearing God Lidia being conuerted is Gods instrument to bring vnto Christ all her household Act. 16.15 Secondly Maisters must giue Seruants and Children no euill example but endeuour to goe before them as holy presidents and examples of faith and godlines of all puritie and sobrietie of life to guide them in all loue and meekenesse wisedome and iudgement for so haue all the holâ—â—â—thers euer done Abrahams three hundred Seruants would neuer haue beene so ready so tractable so religious but that they saw in their maister a patterne of all pietie and religion Cornelius Seruants being souldiers would not haue been so forward but that they saw their maister was a man in word deed truly fearing God Thirdly the third dutie of Maisters to Seruants is to giue them the recompence and reward of their labour this the Apostle chargeth Col. 4.1 Ye Masters doe to your Seruants that which is iust and equall knowing that ye also haue a Master in heauen 1. Tim. 5.18 The laborer is worthie of his wages Leu. 19.13 The workemans hire shall not abide with thee vntill the morning And here wee may say that if humanitie requires that they bee liberally rewarded much more pietie requires a louing an a large bountifulnesse vnto good Seruants of this speakes the Sonne of Syrach in these words Ecclus. 7.20.24 If thy Seruant worketh truely intreat him not euill nor the Hireling that bestoweth himselfe wholy for thee Let thy soule loue a good Seruant and defraud him not of libertie neither leaue him a poore man So louing a Maister was Abraham vnto his eldest Seruant Eleazar Gen. 15.2.3 the Steward of his house that hee purposed in his heart if God gaue no childe to make him his Heire and Lord of all his substance Fourthly the fourth and last care of Masters and Gouerners of families is to exercise houshold or domesticall discipline for the good gouernment of their families according to the rules of pietie Of this dutie the Lord warneth vs. Pro. 29.19 A Seruant will not be chastised with words though he vnderstand yet he will not answere ver 21. He that bringeth vp his Seruants daintely from his youth shall at the last be robbed of his Children Such Seruants were Zimri to Ela king of Israell who slew his Maister and his Children 1. Kin. 16.11 and Ieroboam to Salomon who got from his Son Reheboam more then halfe his kingdome 1. Kin. 11.28 and such a couetous hireling was Zibah to good Mephibosheth 2. Sam. 16. ver 3. Wee haue many good notes for the good gouerment of the family Psal 101. first the Masters of families must often meditate and endeuour to temper well together mercie and iudgement Secondly they must walke wisely and vprightly giuing a good example of life to all committed to their charge Thirdly they must lay aside all anger and wrath Fourthly
with what feare and trembling with what simplicitie and faithfulnesse of hart they obey and serue their Maisters with what meeknesse of spirit they receiue their admonitions and corrections how they hate eye seruice answering againe fraud theft and to obay their Maisters in things vnlawfull if in any of these thy conscience cries guiltie this Law condemnes thee Ninthly let Magistrates examine well themselues Magistrates how they enter their callings without gifts to discharge them wisdome iudgement courage and the rest before specified what Lawes and Decrees they haue enacted for Religion and Iustice how they haue respected equitie and truth in iudgement how they redresse enormities and sinnes according to their authoritie and place if in any of these thy conscience pleads guiltie this Law condemnes thee Tenthly Subiects must examine themselues how they haue obayed the Magistrates with what conscience they haue construed and obeyed the Lawes and Statutes of the Land whether they haue prayed for their Gouernours and haue patiently borne the wicked set ouer them of God for their chastisement euery subiect not respecting these duties his conscience pleads guiltie The sixt Law Question 118. THe sixt Law is this Thou shalt not murther what is the meaning of this Law what duties bee here commanded and what sinnes are forbiden Ans First these two Lawes following fitly follow one an other first for that the one is often the cause of the other Adultry and Intemperancie breed many quarrels and murthers secondly for that Adultrie or defiling of a mans wife is next in degree to the sinne of Murther thirdly for that a heart full of compassion and loue and a chast heart goe euer together Againe the Lord is large in the fiue former commandements but short heare first because the light of nature is not so darkned in vs concerning these as in the former therefore hee vseth most words where most need is secondly for that wee are more hardly drawne to the obedidience of the first Table thirdly for that the obseruation of the first Table puts a new life into vs for the obseruation of the second The Heathen were very blinde concerning God neither did they know the depth of these Lawes of the second Table Our Lord and Sauiour Christ is the best expositor and preacher of this Law who himselfe expoundeth it in these words Mat. 5.21.22 Ye haue heard that it was said vnto them of old time Thou shalt not kill but whosoeuer killeth shall be culpable of iudgement But I say vnto you whosoeuer is angry with his brother vnaduisedly shall be culpable of iudgement And whosoeuer saith vnto his brother Raca shall be worthy to be punished by the counsell And whosoeuer shall say foole shall be worthy to be punished with hell fire In this exposition of our Sauiour Christ wee may learne many things but first generally let vs obserue these two things First how hee doth taxe and reprehend the pharisaicall glosse and interpretation of this Law Their interpretation was onely of the externall act of murther saying whosoeuer killeth shall be culpable of iudgement and this exposition of externall murther they vrge by authoritie of the auncients saying that thus the learned Fathers vnderstoode this Law saying you haue heard that is by Scribes and Pharises sitting in Moses seate by Auncients that is old Rabbies and Teachers culpable of iudgement saying whosoeuer killeth wittingly or vnwittingly willingly or vnwillingly he shall bee apprehended and adiudged in iudgement whereby is meant the inferiour courts of iustice which were kept in all parts of Iewrie and here they did qualifie and corrupt iustice and lessen punishments often contrary to Law Wee see by these few examples how corrupt the iudgement was of the Iewish Rabbines as Mat. 15. and how Christ cals them back to the Law and Prophets Thus by degrees the Fathers since Christ fell from the Gospell at last came the Schoole men and set vp Antichrist Secondly hee giueth vs his owne true interpretation of the Law where hee teacheth vs clearely that there are three kinds of murther worthy of three kindes of iudgements or punishments First the murther of the heart which is anger vnaduised for all anger is not condemned There is a Godly anger in christian zeale the whetstone of fortitude this murther to say no more is worthy your iudgement that is your correction and punishment yee doe inflict in inferiour courts Secondly the murther of the fierce countenance with addicion of some foolish word in contempt with an euill gesture and behauiour of countenance mouth tongue head hand or such like Now for this contempt of thy brother saith Christ to say no more of this kinde of murther it is worthy to bee punished by a * This Court was for the greater offences here he meaneth the synedrion in Ierusalem a court of seauentie two iudges counsell that is in an open consistorie euen in your highest courts Thirdly the next kinde of murther which the Pharises and world count light and small is the murther of the tongue whosoeuer saith Christ shall reprochfully call his brother a foole this man I tell you deserues euen the torments of hell Wee see then by the words of the best interpreter what the scope of this Law is namely the preseruation of the life and person of man for this Law striketh at the root of cruelty a sinne deepely setled in the corrupt heart of man The meaning of this Law in few words is this Thou shalt not any way greeue offend or hurt thy neighbour in his person part or whole soule or body Neither shalt thou omit any dutie of mercy or labour of loue for the good comfort health peace and welfare and continuall preseruation and saluation of thy neighbour during life And that this interpretation must be of inward sinnes as well as of outward contrary to the Pharises the Disciple testifieth with his Master saying 1. Iohn 3. He that hateth his brother is a murtherer And God being a spirit his Law must needs be spirituall for the restraining not onely of the hand but also of the heart Wherefore it is euident that in this Law the Lord would cut downe all the causes occasions and secret roots of cruelty which grow in our corrupt nature The Lord would haue our fallow ground plowed and the secret thorns of hatred and mallice digged vp for that these imbred euills are deepely rooted in vs. Quest 119. Set downe a short summe of the speciall sins forbidden and vertues commaunded in this Law Ans The generall sinnes here condemned are these for this respecteth all creatures first want of humanitie or any cruell vsage of any of the creatures for this cause the godly is said to haue respect to the life of his beast Prou. 12.10 secondly want of a prouident fore-sight to preuent dangers which may be hurtfull to man or beast The speciall sinnes here condemned are these either crueltie against our selues first soule murther as to neglect
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
among Gods people And thē the poore man maried shal be blessed in the Church of God as well as the rich and as for the most part as daily experience teacheth vs more comforted and blessed in his wife and children Of this point Master * The Martyr Hooper speaks on this manner They be worthely condemned that for pouertie foolish vowes or for easinesse of life refuse matrimonie and tarrie in the present danger of fornication of the concupiscence of the flesh c. Lastly the old Pagan Romaines commended mariage in the poorest Secondly the second barre and preseruatiue of a chast life in temperancie and sobrietie in meates and apparell how profitable this vertue is at all times and how needfull also the religious fast and abstinence is for the humbling of our soules and bodies as often as wee bee called and occasioned hereunto all wise men know and haue euer testified with God and his word in all ages And contrarily how fulnesse of meates and excesse in apparell doe so carry men headlong into all loosenesse that they cannot bee contained by any good meanes within the bounds and lysts of a chast life Thirdly the third barre and preseruatiue of chastitie is prayer This is such a holy worke of the spirit of sanctification in vs as can neuer proceede from vs vnto God nor returne vnto vs with comfort but when the heart is purified by faith and our whole bodie and soule and spirit bee kept as chast vessels of holinesse and honour to serue the liuing God So that prayer preserues chastitie and chastitie fits and helps vs vnto prayer Fourthly the fourth barre of a chast life is the societie and companie of the faithfull This the Apostle sheweth saying flee lusts of youth follow after righteousnes faith 2. Tim. 2.22 loue and peace how this may be done is intimated in these words keepe with them which call on the Lord with a pure heart And of this Salomon speaketh Prou. 13.20 he that walketh with the wise shall be blessed but a companion of fooles shall bee afflicted Of this the Psalmist warneth vs by his owne example Psal 119. saying I am a companion of such as feare the Lord. And wee bee often charged at no hand to conuerse with the wicked Psal 1.1 least we be tainted by them for he that toucheth pitch can not be vndefiled and a speciall prohibition is giuen vs to auoid the cōpanie of all vnclean persons Ep. 5.3.4.5 where the Lord assuring vs that such haue no portion of inheritance with Christ in his kingdome he cōcludeth be not therefore companions with them Fiftly the fift barre and preseruatiue of a chast life is to trauell and labour in a calling allowed of God How dangerous idlenes is pestring the Church and common wealth as with many grose sinnes so with the sins of whoredomes and adulteries in speciall manner was before shewed Contrarily the continuall labour of an honest calling doth so exercise body and minde and the whole man that such men specially hauing tasted of godlinesse and hauing put on Christ can not so easily be baited when occasion is offred neither doe they take such thought as the Idle man for the flesh to fulfill the lusts of it Rom. 13.14 Quest 133. Now proceede to the examination of the Conscience Ans Heere for the vse of all that hath beene taught concerning this Law euery man must enter into his owne heart for the diligent examination of his owne Conscience And because Christ hath taught vs that there is an Adultrie of the heart as wee haue heard First inquire whether in any place or time thou hast giuen thine heart leaue to thinke vpon vncleane and filthie matters and motions how farre thou hast intertained and delighted and dwelt on such vnchast matters if thy Conscience herein pleade guiltie of any consent it is the breach of this commandement and this Law comdemnes thee Secondly Inquire whether seeing any woman young or old thou hast burnt inwardly in lust towards her and in this lust hast consented and practised to obtaine thy filthy harts desire if thy conscience cries guiltie this Law condemnes thee Thirdly inquire whether thou hast vsed any lures to fill thine eyes with adultry as naked pictures an vnchast countenance becks signes as painting laying out of haire stage-plaies amorous dauncings strange and whorish attire drinkings feastings and such like if thy conscicence cry guiltie this law condemnes thee Fourthly inquire whether selfe-loue hath so beewitched thee that thou hast thought thy selfe eyther for beautie or other gifts of body or minde to bee the very minion of the world able to allure any to commit filthinesse with thee if thy conscience cry guiltie this Law condemnes thee Fiftly inquire whether thou hast beene infected with the lures of vanitie to fill thine eares with adultrie whether thou hast taken any delight in reporting and remembring thine owne or other mens vncleane practises filthie vnsauerie wanton and whorish speeches amorous lookes songs if thy conscience plead guiltie this Law condemnes thee Sixtly inquire whether thou hast fedde thine owne senses and parts of thy body with any other inticements vnto vncleannesse as the braine by curious and costly confections of strange perfumes to allure thy selfe and others to vncleannes if thy conscience plead guilty this Law condemnes thee Seauenthly inquire whether thou hast liued in a lawfull calling honestly or followed idlnesse or willingly consorted with such by whom thou mightest bee enticed and drawen away to commit filthinesse if thy conscience plead guilty this Law condemnes thee Eightly inquire whether thou hast euer committed any of the grose sinnes of actuall Adultrie or of whoredome or of incest or of those most vnnaturall sinnes of Sodome if thy conscience plead guiltie this Law condemnes thee Ninthly inquire whether thou hast maried for carnall respects for riches beautie and to satisfie thy carnall lusts with idolatry Atheist and such like and not in the Lord whether without consent of parents and parties if thy conscience plead guiltie this Law condemnes thee Tenthly inquire whether in the maried state thou hast beene carefull to keepe the mariage bed vndefiled carefully auoiding all bitternesse and occasion of iarres as also all whorish and immoderate lustes if thy conscience pleade guiltie this Law condemnes thee Eleauenthly inquire further whether thou hast giuen thy selfe any heathenish libertie or counselled others to fall into the sins of polyganie diuorcements or practised or occasioned or wincked at any pollution or vncleannesse which thou mightest by authoritie thy place word or countenance haue restrained if thy conscience plead giuiltie this law condemnes thee Twelftly Inquire with what care and conscience thou hast vsed the good helpes remedies and meanes which God hath giuen thee to preserue thy soule and bodie in holinesse and honour whether thou hast reiected mariage either as vncleane or as an vnquiet state of life whether thou hast carried thy selfe in a sober course of
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
to doe the like or allowed and approued or defended this practice in any man if thy conscience pleads guiltie this Law condemnes thee Eightly whether thou hast amplified the faults of any man his words or actions making them more grieuous then they were that thereby the person might bee more odious and vile before men if thy conscience pleads guiltie this law condemnes thee Ninthly whether thou hast at any time by slanders and false reports sought to insinuate thy selfe into the fauours of any man to the ouerthrow disgrace or hurt of any man if thy conscience pleads guiltie this Law condemnes thee Tenthly whether thou hast or dost accustome thy selfe idlie or vainely to walke about to know learne and carrie and tell tales and newes if thy conscience pleads guiltie this Law condemnes thee Eleauenthly whether thou hast receiued approued intertained Calumniations Libels false reports against any person if thy conscience pleads guiltie this Law condemnes thee Twelfthly whether thou hast spoken any vntruth in place of iudgement for then thy sin is the greater or hast brought any complaint or crime beefore the higher power or into any place of iustice to the hurt of any man and not for the iust and good causes which could not otherwise bee cured and amended if thy conscience pleads guilty this Law condemnes thee Thirteenth inquire all such as occupie the seats of iudgement and iustice as Iudges Aduocates and such like whether they make diligent inquisition for the truth whether they haue receiued gifts or for any respect patronized knowen euill causes acquited felonious persons or condemned the innocent or expounded the Law against knowledge and conscience to the hurt of any man or giuen sentence without any good care of the right force of hearing and examining proofes and testimonies if for any such cause thy conscience plead guiltie this Law condemnes thee Fourteenth inquire whether being a Notary or Scricbe thou hast in any writings added or detracted any thing to the obscuring or corrupting of any good cause or truth in hand to the breding of errour or any contention among men if thy conscience pleads guiltie this Law condemnes thee Fifteenth Inquire with what care and conscience thou hast labored and endeuored to purchase for thy selfe a good name credit and estimation among gods people or hauing a good name for to preserue or being lost or impaired by thine owne or other mens default how thou hast sought by good meanes to repaire it if thou hast neglected these things thy conscience pleads guilty and this law condemnes thee Sixteenth and lastly inquire whether thou dost not studie with all courtesie and loue with all plainnesse and simplicitie to liue and conuerse with men to the good of others to the hurt of no man if thy conscience accuse thee of any negligence or vnfaithfulnesse in procuring grace to any man according to his iust desert when it lyes in thy power to doe it thy conscience pleads guiltie and this law condemns thee The Tenth Law Thou shalt not couet thy neighbours House thou shalt not couet thy neighbours Wife nor his Man-seruant nor hid Oxe nor his Asse nor any thing that is his Question 149. I Pray you giue vs first some generall view of this Law Answere It plainly appeareth by this Law that the loue of God and of our neighbour and not selfe loue is the keeping of the Commandements and that hee liueth best and most holy that so much as may bee liueth and traueleth most for the good of other men and that no man liueth worse and more wickedly then he that liueth and traueleth most for him selfe The Scope of this Law is to humble vs with the sight of our naturall corruption and infection and to banish out of the heart all lusts contrary to the rules of pietie and loue and to cause vs to entertaine with minde and heart all good thoughts godly meditations and desires tending to gods glory and the good of men That wee the better see into this Law to our profit and good let vs follow this order first inquire the sence of the words next to consider the matter what is condemned and commanded in this Law and lastly let vs consider the excellencie of this Law how it differeth from the other nine Commandements and can not well bee knowen much lesse practised of any but of the beleeuer and the man truely renued by the spirit of grace First the Sence Thou shalt not couet thy neighbours house The Apostle expounds these words 1. Cor. 13. ver 5. when hee saith that loue thinketh none euill much lesse desires the hurt of the neighbour in any thing that is his House Wife c These specials are named because the thoughts of mens hearts doe most runne vpon these things which dailie meet vs in this life And by these the Lord condemnes all vaine desires and wandring thoughts of the like kinde whatsoeuer Secondlie what this Law condemneth and commandeth The tenth Law first condemneth in vs first our owne nature as vncleane and accursed Eph. 2.3 for that wee are altogether polluted with that originall corruption which by propagation hath ouerspred and infected all man kinde Rom. 5.12 Secondly for our vncleane lusts thoughts and secret motions which bee in our hearts either proceed from that corruption which hath poysoned our whole nature or be iniected into vs by Sathan or bee kindled by Sathan and our owne flesh both conspiring as it were for our perdition Thirdly for the want of originall iustice and integritie Secondly it commandeth vs first to labour with God and in all the holie meanes he hath giuen vs for a pure and cleane a Tit. 1.15 1. Tim. 1.15 heart or as Saint Peter speaketh that wee may bee pertakers of a Godlie b 2. Pet. 1.4 or diuine nature Secondly to endeuour that our hearts at all times and in all places may bee filled with good motions c Deu. 6.5 Luke 10 27. good thoughts good desires towards God and men Thirdly to crucifie d Gal. 5.24 Rom. 7.22 1. Pet. 2.9.10.11 and to fight all the daies of our life against the flesh with the affections and lusts Quest 150. Now proceede to giue vs a more speciall and cleare sight of the first euill condemned in this Law Ans First here I say then that this Law condemnes our verie nature as vncleane and that hitherto the Lord hath by the former Lawes but cut downe the branches now he smites downe the roote and whole bodie of sinne That our whole nature is infected First God himselfe testifieth whose spirit in his seruants speakes on this manner Iob. 14 4. Who can bring a cleane thing out of filthinesse And againe Chap. 15.14.15.16 What is man that he should bee cleane and hee that is borne of a woman that he should be iust Behold he found no stedfastnesse in his Saints yea the Heauens are not cleane in his sight how much more is man abhominable and filthie which drincketh
conception of sinne Iames. 1.14 and when the monster is once conceiued it is hardly killed in the breeding for it will hourely gather strength and like a Viper breake forth or burst the heart but it will bee acted as wee see in Eues apostacie Gen. 3.2.3.4 and Dauids adultry 2. Sam. 11. This Law condemneth vs for that first kinde for hauing such familiaritie in nature and acquaintance with Sathan for which cause the most perfect man on earth hath cause to bee humbled againe for the second kinde because our nature hath so much secret poison in it for the which this law doth continually and most directly charge vs as sent from God principally to this end to giue vs the sight of that sin which hath so blinded the minde of man that it can not by any discourse of reason conceiue it Rom. 12.2 Eph. 2.3 and 4.23 Rom. 7.7 and thirdly it condemneth vs also for the third kinde for that all actuall sinnes condemned in the former lawes haue here hence their originall and off-spring Quest 151. Proceed to the third euill condemned in this Law Ans The third euill here condemned is the want of originall iustice whereby the learned Cathechists vnderstand that this Law chargeth vs also deepely and that in the first place indeede if wee could so well see it for that wee want the beautie and excellencie of our first creation for that I say we haue cleane rased out or sinne or Sathan in vs the glorious Image of God giuen vs in our first creation When saint Paul had well considered himselfe in this glasse whereas beefore hee thought himselfe liuing and in Gods fauour hee now thought contrarily that hee had not onely lost all thee beautie of his first creation but also that he was as no body euen as a dead man in bondage or as a man sold vp to the seruitude of sinne Rom. 7. Read aduisedly this Chapter and you shall see that hee mournes for that no good thing is in him Quest 152. And what speciall graces bee required in this Law Ans First wee bee here commanded of God to labour in the meanes of our saluation for a cleane heart or that the heart may be a Act. 15.9 purified by faith in Christ Iesus and that the holy Ghost may be b Luk. 11.14.25 giuen vs to sprinckle so our consciences with the c Heb. 9.14 bloud of Christ that wee may bee loosed from the d Eph. 2.2.3 1. Ioh. 3.8.9 bondage of Sathan freed from the works of the Diuell or dead e Heb. 9.14 Heb. 6.2 works and from that horrible condition wherein all men lye beefore grace as children of rebellion vnder f Eph. 2.3 wrath that so wee may come to the glorious libertie of Christ to serue the liuing g Heb. 9.14 God Secondly we bee here charged of God to loue and serue God with all our heart with all our minde with all our thoughts Deut. 6.5 Luke 10.27 and to doe our neighbour good wee must carrie not our hands onely but our harts also and all our thoughts desiring to doe him good yea to procure any thing for his good Rom. 7.22 so delighting in the Law of God euen in the inward man And to this ende wee must spend well our times in good thoughts and pertinent needefull profitable and godly meditations desiring to redeeme the time which we haue lost euen many houres and dayes monthes and yeares in tossing turning debating and scanning such vaine vnprofitable yea wicked and diuellish imaginations which now cause our very hearts to tremble and our haires to stand vpright for that wee haue giuen any liking to such euill motions or any resting place in our mindes and hearts vnto them Thirdly here wee bee commanded to looke well and watchfully to the rule and gouernement of our minde and affections beeing well assured that hee which hath attained this grace to rule well his owne minde is better then he that winneth a Citie Prou. 16.32 Here begins that noble combat 2. Tim. 4.7 and the great war-fare betweene the flesh and the spirit Gal. 5.17 Wherefore it is euident that in this Law wee bee commanded to crucifie all our vncleane lusts and to nip in the head all the first motions vnto sin as soone as they stirre vp in vs. To labour so for grace by the spirit that wee may haue strength to resist our corruption drawing vs and luring vs from Gods presence by the pleasures of sinne And if wee bee drawen aside to call for grace speedely to cut of all conference with Sathan and sinne that wee bee not baited and snared and if wee be snared to labour yet more instantly with God that our hearts subscribe not intertaine retaine nor conceiue not with sinne and if sinne and Sathan hath beegot a conception within vs that then the young Serpent may dye in the breeding before it come forth or haue any birth for then wee breake not onely this Law but wee violate all other Lawes with it to the great dishonour of God and the wounding of our owne poore consciences Iames. 1.13 The regenerate onely keepe this Law In the former lawes the hypocrite will walke very circumspectly before men in the outward action but here he comes short before God in the inward affection The Examination of the Conscience First inquire what sight what knowlede what feeling thou hast had in former times of thy naturall corruption for Hypocrites and Iusticiaries thinke all sure and a good while they conforme their outward actions to the Law of God If thou hast neglected not knowne not regarded the secret power of sinne Rom. 7.23 and of that Law of thy members as the Apostle speaketh rebelling against the Law of thy minde thy conscience pleads guiltie and this Law condemnes thee Rom. 7.7 Secondly inquire what secret motions against God and his Lawes what vncleane thoughts what vaine imaginations haue carried away thine heart from God or haue possest euen thine heart the very seate of God how they haue disquieted and distracted thine heart if thy conscience pleads guiltie this Law condemnes thee Thirdly inquire how often beeing lured by Sathan and sinne thou hast beene carried away as it were from God to any secret conference and parling with the Diuell to stir and kindle in thee any vncleane lusts if thy Conscience pleads guiltie this Law condemnes thee Fourthly inquire what the excellencie and beautie was of thy first creation and how by their apostacie our first parents lost the same and how thy selfe art but a branch of that accursed stocke of old Adam and therefore art by nature the child of wrath no lesse then others and therefore for the want of that originall iustice and excellencie of creation God by this Law may in iustice condemne thee Fiftly inquire further whether finding thine hart so euill affected and thy selfe so addicted to sinne and in such spirituall bondage to Sathan whether thou hast I
say sought vnto Christ to bee purged and healed of thy running sores or rather when Christ hath cryed in thine eares Prou. 1. Reue. 3. and offred himselfe vnto thee thou hast not hardned thine heart and resisted the heauenly calling of God and the motions of his holy spirit if thy conscience herein pleades guiltie this law condemnes thee Sixtly inquire with what inward affections and loue thou hast sought the good of thy neighbour for if in procuring his good thou hast labored but in the outward as is for forme sake and to bee seene of men and not with inward affection thy conscience pleads gultie and this law condemnes thee Seauenthly inquire what holy thoughts what Godly meditations what profitable and pertinent discourses of minde concerning God and Godlinesse thou hast how thou hast diuided thy times reseruing a good portion dailie for the exercises of godlinesse to bee spent specially in holy meditations and praiers for if these holy exercises bee wanting thy conscience pleads guiltie and this Law condemnes thee Quest 153. Thus farre haue wee seene the sence and meaning of the decalouge what the Lord commendeth and what hee condemneth in his people and how far this most holie Law excelleth all the Lawes of men Now proceede yet a little further and tell mee first how and in what sence this Law is said to bee abrogate by the Messias Ans The Iewes had three distinct kindes of Lawes giuen them of the Lord The Ceremoniall the Iudiciall and the Morall The Ceremoniall did serue the infancie and pedagogie of the old Church Heb. 1.1 for the Lord by shadowes and pictures of heauenly things in diuerse formes and measures manifested his will vnto his people Of these the Prophets testified they should haue an end and cease at the comming of Christ for wee neede not the picture when the bodie is present Daniell 9.27 The complement of his prophecie wee see in the practise of the Apostles Act. 15.9 and ver 28.29 And the Apostle assureth vs they were but shadowes of things to come and the bodie or substance of them was to bee found in Christ Heb. 7 and 10. Chapter Col. 2.16 The Iudiciall Lawes so farre as they respect that kingdome onelie began and ended with it but so farre as they haue a common equitie concerning the good of all mankinde they binde all kingdomes throughout all generations The morall Law is not abrogate nor neuer shall cease to the worlds end The curse onely annexed thereunto is abrogate to all such as are found to be in Christ for there is no condemnation to any one of them Rom. 8.1 And whereas the Apostle saith wee are freed from the Law and bee vnder grace Rom. 6.14 Hee doth plainely expresse himselfe that hee meaneth not that wee are exempted from the obedience of the Law morall but onely from the curse of it for so hee speaketh Gal. 3. Christ hath freed vs from the curse of the Law for that hee was made a curse for vs. And as touching our holie obedience to it This is the end of all Gods fauours vpon vs 1. Iohn 3.6.8 and the cause wherefore Christ hath losened vs from the bands of the Diuell sinne and death that wee might serue him in holinesse and true righteousnesse all the dayes of our life Luke 1. Quest 154. How may the true Christian performe obedience to the morall Law acceptable vnto God Ans The question is not who can or how wee may worke perfect righteousnesse for if any could worke perfect righteousnesse the Apostle would soone conclude that for such Christ died in vaine Gal. 2.21 But how a man may serue and please God in the obedience of this Law the answere is in and through Iesus Christ more distinctly in the true seruant of God these things are required first Iohn 3. Ephe. 4.18 that the spirit of grace and regeneration haue quickned him and put the life of God in him for before this grace hee is reputed of God as dead Eph. 2.1 and a dead man can not work the workes of God beefore his first repentance and freedome from dead works Iob. 6.2 Secondly if after grace receiued this man fall to sinne against God hee must recouer the former state againe by renuing his repentance beefore that in any worke hee can please God This is cleare in Dauid who during his continuance in sinne and before his humiliation Psal 51. could not please God The third point required in vs to make vs fit to serue God is a singular delight in the Law of God this also is commended vnto vs in Dauids practise Psal 1.2 and 119. ver 14.16.24.47.92 The fourth poynt is faith in Christ for without it all is but sinne Rom. 14.23 Faith will finde an allowance for euerie thought and iudge it by the word and desire an exceptance for euery thing in Christ The fift point is earnest prayer vnto God that he would renue our strength by a new supplie of grace The verie Apostles desire others to bee mindefull for them in this dutie that they may more faithfully serue Christ in the ministrie of the Gospell Ephes 6.14 Col. 4.3 Heb. 13.27 2. Thes 3.1 Quest 155. What are the speciall vses of the Morall Law Ans First we learne thereby the originall iustice and perfection of our first parents for they could obserue it and contrarily wee see by our natiue and inherent corruption for there is as it were a Law and poyson rather in our members continually rebelling against the Law of God Secondly it is a glasse for vs whereby wee may daylie view and beewaile our deformitie that beeing so humbled wee may runne to Christ Rom. 7.7 and 3.20 Gal. 3. Thirdly By it also the faithfull must bee directed as by a lanterne in euery good way to serue God in soule spirit and body in thought word and deed Psal 119. Fourthly it forewarneth vs also of iudgement and the fearefull condemnation that shall fall vpon the world that is as many as are without Christ for that they lye fast bound vnder the curse of the Law Deut. 27.26 Gal. 3.10 Quest 256. Now proceed and tell me what the curse of the Law is and how wee be freed from it Ans The Curse due vnto man-kinde by the Law of God for sinne implieth in it a three fold death First a death in sinne noted Ephe. 2.1 Secondly the death and mortalitie of the bodie which by creation was immortall as the soule Gen. 3.15 Thirdly the death of body and soule in hell torments or that finall separation from the presence of God 2. The. 1.7.8.9 commonly called the second death The third part of the Historie of man or of the reformed Adam or man in Christ renued by the Gospell restored to Grace and preserued to Glorie Question 1. IF man by nature bee so miserable and so deformed as wee haue seene by the Historie of his fall by the fearefull consequents of his apostacie and lastly most
compassion in the midest of his passions euen to his enemies he cured Malchus eare which Peter had cut off with his sword And when they were practising against him all trecherie euen then hee performeth the work of a Mediator praying for them vnto his Father Luk. 23.34 saying Father forgiue them for they wot not what they doe for his friends hee is most mindefull of them louing vnto them euen in his greatest passions in his apprehension he desireth his Disciples might be let goe freely Ioh. 18.8 If ye seeke mee let these goe their way As for Peter after hee had renounced him with bitter execrations he turned backe and looked gratiously on him and quickned him againe Luke 22.61 Hee shewed mercie on the theefe which did hang by him on the Crosse comforting him in these words Verily I say vnto thee to day thou shalt bee with mee in Paradise ver 43. Lastly he recommends his mother to the custodie of Iohn Iohn 19.26.27 where hee teacheth children to giue all honour and to performe all duties of loue care and reuerence to their parents Tenthly finally we finde in Christs passion a notable president for perseuerance for hee wades through all the Sea of his temptations hee neuer flincks back nor turnes aside to rest him till hee comes to the very ende of all his wearisome rase notwithstanding all the torments and teares hee had within and without yet hee rested not till hee came to the mark hee set before him then he cryed It is finished all my worke is accomplished and so hee departed from euill men and euill Angels vnto God and vnto the spirits of righteous men and holy Angels Thus then wee see in his passion the practise of many most excellent vertues whereby he did not onely gaine merits to saue vs but also gaue speciall instructions to guide and direct vs in the whole course of our life Quest 37. Thus farre wee haue heard your faith concerning the passions of Christ vnder Pontius Pilate doe you beleeue also that the Sonne of God dyed Ans I doe so beleeue in veritie and shall professe and confesse it to my liues end by the assistance and grace of Gods holy spirit for that I am so taught and commanded of God to beleeue The death of Christ no fained thing his death was not a fiction or imaginarie death but a true death indeed according to the prophecies which were before deliuered concerning him Esay 53. He was cut off from the land of the liuing Dan. 9. The Messiah shall hee cut off The types and Sacrifices of lambes daily in the temple did foreshew and preach the death of the Lambe of God The accomplishment and truth of the types and prophecies are recorded faithfully Iohn 1.29 and Iohn 19. Chapter Mat. 26. and 27. Chapters Marke 15. Luke 23.26 First hee dyed to satisfie the iustice of God for the elect that hee might free them from death and from the feare of death as it is written Heb. 2.14 forasmuch as the children were partakers of flesh and bloud hee also himselfe likewise tooke part with them that he might destroy through death him that had power ouer death that is the Diuell and that he might deliuer all them which for feare of death were all their life time subiect to bondage Secondlie he dyed to fulfill all the promises of God from the beginning Gen. 3.15 Death of Christ voluntarie Thirdly I say his death was voluntarie and an accursed death first voluntary for so he speaketh Ioh. 10.18 No man taketh my life from mee but I lay it downe of my selfe Secondly it was an accursed death for so it is written Gal. 3.13 Christ was made a curse for vs and how he sheweth it in the words following Cursed is euerie one that hangeth on a tree as if hee should auouch in effect that Christs death was accursed that is that it contained in it the first and second death that is the separation of body and soule and a separation of both for a time from God for that for a time hee did apprehend and vndergoe the wrath of God due to man for sin yet was hee neuer out of Gods fauour for in the midest of his loud cries hee cals God his God Mat. 27.46 hee was neuer so oppressed of death as the damned are Christ died the first death onely suffring the pangs of the second Hee suffred the bodily death without any corruption of body so hee suffred the extreame pangs of the second death but not as forsaken of God more then in his owne apprehension and feeling Fourthly the comforts and vse wee haue of this faith or the blessings wee reape by the death of Christ are many and very precious neuer to bee forgotten of true hearted beleeuers First this voluntarie and true obedience of Christ vnto death euen this accursed death is our righteousnesse before God as it is written Rom. 5. As by the disobedience of one man many were made sinners so by the obedience of one righteous many are made righteous In this righteousnesse of Christs death lyeth the cheefe matter of all our felicitie and reioycing as the Apostle speaketh Gal. 6.14 God forbid that I should reioyce in any thing but in the Crosse of Christ There is no one thing more recommended in so many and so euident prophecies then this So by the death of Christ I am freed from the second death Secondly by this faith in Christ crucified and dead for vs I behold to mine exceeding comfort a diuine proportion betweene the infinite debt of Gods elect and the sanctification done by the death of Christ vnto Gods iustice for the same as infinite as the debt Thirdly I see the inspeakable loue of God to his Elect continually preached vnto me and manifested as before mine eyes Ioh. 3.16 Fourthly I see that Gods diuine iustice is satisfied by Christs death in the same nature which offended him Gen. 3.15 Heb. 2.14 to mine exceeding great consolacion Fiftly my trembling conscience by this faith is quieted and pacified for I feele hereby that the pollution of my conscience is done away because my heart is sprinckled with the bloud of Christ Heb. 9.14 and the scorching heate of it is delayed by this water of life which streames vnto mine heart from the side and heart of Iesus Christ Zac. 12.10.11 and 13. Chap. ver 1. Sixtly the first death which is a part of Gods curse for sin by the death of Christ is turned into a blessing and made vnto mee a gate to life So that now I may truly say that the day of death is better vnto me then the day wherein I was borne Seauenthly the death of Christ doth ratifie his last will and testament vnto me Thus it pleased the father to make authenticall and to seale vnto me the couenant of grace Heb. 9.15.16 Eightly by his death hee hath not onely taken away the condemnation of sinne Rom. 8.1 for vs but also hath broken
of God which hath these holy properties Iames. 3.15.17 it is pure next peaceable sober tractable ful of mercie and good fruits without iudgeing or dissembling The Papists endeuor to defend the locall descension with traditions and authoritie of the Church some Protestants which hold this defend it or desire to doe it by Scripture And albeit both agree touching his descent yet they disagree touching the end of his descension The Popish tradicion or vnwritten veritie is that there bee foure chambers in hell The first is purgatorie the second is the Limbo of the fathers beefore Christ the third is the Limbo of infants not baptised the fourth is the lowest place or hell of the damned Now they affirme forsooth that Christ went downe to the Limbo or lake where the Fathers were before his comming kept as it were in a barren drie cold wildernesse as in a prison for they spake of this place as of the porch or entrance into hell and they say they haue Scripture for it Psa 107.16.18 Zach. 9 11. Es 38.10 I answere first this popish inuention is farre from Scripture for wee neuer read of any such place or words tending to such a purpose Secondly the Scripture neuer speakes but of two places one for the elect and an other for the reprobate men and Angels thirdly as for Abrahams bosome it can not signifie either Purgatorie or any Limbo First for that there was ioy in Abrahams bosome but here as they say is none Secondly for the distance of place was so great betweene it and the hell of the damned Luke 16. that it can not bee any Limbo which as they say is so neere hell as if there were but an hedge betweene them Thirdly wee say the Fathers had the same Christ with vs. He. 13. the same faith Heb. 11. the same Sacraments in substance 1. Cor. 10.1.2.3 Ergo they had the same glory and therefore neuer came to Limbo Lastly it is cleerly auouched that the soules departed before Christ went to God that gaue them Eccles 12. The Protestants which defend a locall descention are of this iudgement for that they finde some Scriptures which seeme to serue well for this purpose The first Scripture which is most cited to this ende is 1. Pet. 3.19 Christ was quickned in spirit by the which spirit hee went and preached to the Spirits which are in prison First for this Scripture it is like that hee alludes here to that which is written Gen. 6. ver 3. My spirit shall not alwaies striue with man For it was the spirit of Christ which then preached by Noah and the ancient Patriarches before him against whom those Gigantine spirits of Cains progenie did so resist to their owne perdition I say therefore that the spirit of Christ which is here said to preach was not his soule but his God-head or the holy Ghost who proceedes from the Father and the Son And againe this is said here that this spirit did quicken him or rased him from the dead Now it is cleere that the holy Ghost quickned Christs dead body vniting his soule and body againe together in his resurrection and that by his owne almightie power Rom. 1.3.4 and 8.11 Further it is here said that he went to preach to the spirits that are in prison whereby they vnderstand the damned I answere take the words following which were disobedient in the dayes of Noah And now see what can they make of it But that he must goe preach to a few damned Ghosts and not to all in hell To be short then the meaning of this place is this that Christ in his eternall God-head did preach by Noah as by other Patriarches vnto the soules that are now in prison which in the dayes of Noah were men liuing on the earth at which time Christ did preach vnto them and neuer since The same Apostle hath the like speech 1. Eph. chap. 4. ver 6. Vnto this purpose was the Gospell preached vnto the dead The second Scripture most vrged for this purpose is the place before cited Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption I answere Saint Peters drift here is plaine hee alleadgeth this Scripture to proue the resurrection as ver 33. He seeing this before spake of the resurrection of Christ what spake he namely these words his soule was not left in hell Now I trust no man will say there is any resurrection of the soule The word Soule signifies often the whole person Rom. 13.1 1. Cor. 15.41 Reue. 20.14 1. Co 1.15.55 as Leu. The Soule that sinneth shall dye The word here translated Hell signifies also as often the graue And Peters opposition betweene Dauids graue and Christs hell is to be obserued for Dauid saw-corruption in his graue but Christ did not albeit hee were locked vp in the graue as sure as he for three dayes Quest 41. I pray you passe by all other arguments and controuersies concerning this Article and let mee heare your iudgement and beleefe plainely as you can and what vse you make of this faith Ans I must then passe ouer their iudgement also which take the word Hell for the extreeme hellish sorrowes which Christ suffred on the Crosse and in the Garden And I will doe so willingly for I trust none of them loue to bee contentious Yet to giue reason of my dislike of this acceptation I answere such as bee brethren on this wise breefly First that Christ in his death and before did suffer extreeme sorrowes and therefore the same set downe clearely before may not here bee obscurely repeted Secondly that his passions before death were inuisible and inexplicable not terrors but hellish torments his bloudy a Luk. 23.24 sweat his b Mat. 27.47 strong crying his c Heb. 5.7 amazednesse are cleare and most euident demonstrations I doe therefore iudge these words hee descended into hell are best vnderstood in the fourth acception of the word for by the graue or this word Hell that base condition of the body lying in the graue as it were in the dungeon and bondage of death is often vnderstood and in this state was Christ in the graue all which time the Diuell and the Iewes and death seemed to triumph ouer him for thus the Scripture speakes as of him Es 53.8 Hee was taken out from prison wherefore for a time hee lay as swadled in the bands of death so of his type Ionas cha 2. ver 2. In mine affliction haue I called vpon the Lord and he hath heard me from the belly of Hell haue I called vpon thee and thou hast heard my voyce And albeit Christ was exceedingly humbled on the crosse and accounted as one forlorne and forsaken of God yet the rage and madnesse of his enemies had not beene satisfied vnlesse hee had wholy lyen shut vp and bound vp in the graue For they were not quieted nor secure touching their victorie
should bee omitted which may bee gathered out of the word of God therefore I say that wee shall know one another more inwardly more outwardly more truely and more comfortably then euer wee did in the world and that I will manifest foure wayes First wee shall know God as hath beene prooued and the knowledge wee shall haue of God shall bee more then all the knowledge that euer wee conceiued of men so then if the ioyes of heauen by the direction of Angels or through the knowledge of the Gospell which wee haue attained vnto in this present world and doe carry with vs out of the vvorld through the goodnes of the holy Ghost do shew vnto vs the person and things that we neuer saw or knew in this life then I beleeue much more that vve shall know againe fathers mothers brethren sisters vvife husband children and friends vvhom vve did know and vvith vvhom vvee did conuerse in this present vvorld for in nothing must our knowledge bee empared but bettered in all things and as society is not comfortable vvithout familiar acquaintance God forbid that any man should thinke this to bee vvanting in the heauenly estate yea as there are places in heauen as vvell as in earth God hath sorted and placed kindred and countries together and this made Dauid to say speaking of his child 2. Sam. 13. I shall goe to him and hee shall not come to mee vvhereby hee meant his owne death and ascending into heauen vvhither his little infant was gone before Secondly we shall know one another at the last day and after the resurrection beecause vvee shall know those holy men which were neuer knowen to vs in this world for if Saint Peter Saint Iohn and Saint Iames did know Moses and Elias at the transfiguration of Christ which were dead at the least sixe hundred yeares before their time and if the iust men which rose againe at the death and resurrection of Christ and appeared to many in the holy citie after their resurrection were knowen to their friends and acquaintance then I conclude that we shall know one another confer one vvith another and also them whom vvee neuer knew in this world and not by face onely or in progresse of time one after another but also by name and sodainely so as we shall be able to say this vvas Dauid this was Saint Peter this was holy Abraham this the widdow of Sareptha this the good sonne of Ieroboam this my father this my sonne this my vvife this my pastour and occasioner of my saluation And therefore if this delight thee good Christian reader then I beseech thee lay hold on thy saluation and that if thou recouer in thy next life thy lost fame goods health members dignitie and quietnesse doe not thinke that thou shalt loose thy acquaintance for euer and euer or that heauens ioyes do not stand in societie and mutuall conference and comforts one with another Thirdly I am confirmed in this opinion because in the parable of Diues and Lazarus the rich man in torments is said to know Abraham and Lazarus and Abraham to know him in hell fire Now then if the damned know those that are saued and if Abraham knew him that was damned being a Iewe and of his owne posterity borne long after his death because hee calleth him sonne then I know that the glorified shall know more and that they shall see the wicked plagued before their eyes to the increase of their ioy for it is a true saying Et memoria culpa visio infernalis damnarum poenae ad laetitiam facient that is both the remembrance of their owne sinne and the sight of the hellish punishment inflicted vpon the damned shall helpe forward their pleasures Fourthly and lastly the end of saluation is the perfection of all the ioy that euer entered into the heart of man and an addition of that which neuer entered For that saith the Apostle which neuer entered into the heart of man hath God prepared for the Elect but this affection is common in the hearts of men to desire the sight knowledge and conference with their friends yea euery man prayeth at his departure from his acquaintance farewell and if wee meete not on earth God send vs to meete in heauen which by a long continued tradition from the father to the sonne by an auncient and true perswasion of their heauenly coniunction amitie and familiaritie to bee renued and continued for euermore at the renuing and resurrection of the flesh And indeede this word Life vvhereupon wee entreat doth iustifie so much without enforcement for is it not true that life is maintained by friends familiaritie and acquaintance not onely by encreasing our new friends but by keeping our old and therefore heauen cannot want this happinesse but that therein the mother shall know the infant and child of her wombe and the scholler his master vvhich brought him to heauen Oh therefore sit downe vvith thy selfe vvhosoeuer thou be that hearest or readest this and remember all thy friends that be dead and with the Lord yea all the innumerable troupes of iust and perfect men compare them with those that now thou hast liuing and compare also their inequall estates and thou shalt finde them aboue innumerable these a few those glorified these humbled those able to preuaile with God these scarce able to get the fauor of men those passed through the worlds dangers miseries and enormities without perishing these sayling in the middest of perils and therefore ready to bee ouerturned and in hazard of destruction and in a word those despising all earthly kingdomes because they are enriched with greater matters these carking and caring moyling and labouring for a litle corner in this life Therefore hast thee hast thee to bee prepared for that societie the Lord tarrieth thy prouision and amendement the end of thy race is set and appointed so soone as thou hast finished thy labour thou shalt come to thy iourneyes end and therefore desire to bee loosed and to be with Christ and all his members Another propertie of the life to come is the perfection of loue which shall bee in all his seruants for then they shall loue God more then themselues that is perfectly and without measure now this loue of God is stronger then all the affections of man for by this loue they loue one another more then euer themselues as much as euer and God more then themselues and one another For this cause the loue of God neuer dyeth for faith and hope decrease and decay and there shall bee a time when there shall bee no vse either of faith or hope but loue shall encrase and continue for euermore wherof Saint Augustine writing vpon the 37. Psalme saith thus Quae erunt autem ò amator dei delitiae tuae O louer of God what shall bee thy delights when all shall be delighted in the multitude of peace thy gold shall bee peace thy siluer shall bee peace thy