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.
friendship and neighbour-hood thirdly against any man for the Image of God is to be respected in euery man Gen. 9. Secondly in the forme and manner of proceeding in this action these differences must bee respected First There be some close practises of crueltie as either to consent counsell or command secretly the death of any man as Saul in the death of Stephen Act. 7.58 Herod for the Baptist Mar. 6. Iesabel against Naboth Dauid against Vrias 2. Sam. 13.28 or to poison secretly any man as Iesuites do Princes witches doe many being taught by Sathan in their practises or in iudgement secretly to peruert iustice for rewards is an exceeding great crueltie This we see in wicked Felix against Paul Act. 24.25 and 28. Secondly some open actuall cruelties first in the open courts of iustice and iudgement to let the murtherer escape with his pardons or howsoeuer this is great crueltie against the whole land which must then beare the wrath of God for the sinne of one man Num. 35.16.33.34 Secondly out of iudgement there are many kindes first against the liuing secondly against the dead Crueltie against the liuing is to take away the life of any or to hurt or wound any man in body or in soule Crueltie against the dead as not to burie the dead is a heathenish inhumanitie and a punishment for the wicked Ier. 22.19 2. Chro. 36.8 First concerning the murthering of parents and children the sinne is so detestable and against nature that heathens being * Romulus demanded wherefore they made no Law for the punishment of such sinners they answered first for that they thought such euils could not be committed of any againe the Heathen Iudges made a law that a Snake a Dog a Cock and an Ape should bee bound together in a sack with the murtherer and all cast into the deepe sea for that they would haue no man once thinke of such sinnes but with horrour and trembling If these sinners escape the hands of men we neuer reade or find that they do escape the heauie iudgements of God as wee see in Absalon and Cain they are set forth as memorable examples for all ages Quest 122. What thinke you of a combat for the ending of some strife and to trie a truth Ans First it hath no warrant from God in his word Dauid for his combat with Golias had an extraordinary motion So likewise Phineas and Elias when they slew those Idolaters and vncleane persons Secondly I say that the Lord in his wise prouidence hath appointed other Lawfull meanes to appease strife and to manifest a truth if hee will haue it reueled Thirdly and lastly wee know by experience that this is an occasion of sowing the seede of contention and strife in many and the cause of much bloud-shed in Children and posteritie Fourthly the very Pagans will denie this to be fortitude Aristole will condemne it for foole-hardines Quest 123. Now proceede to the affirmatiue part and tell me breefely what is commanded in this Law Ans The summe of this part is this doe what lyeth in thee to preserue the life body and soule of thy neighbour And here wee shall not neede to dwell long for that hauing seene the deformitie darkenesse and danger of the former sinnes wee may soone espie and see the beautie brightnesse and excellency of the contrary vertues here commended First if wee take some short view of Christian charitie commaunded in the whole Law wee shall the better perceiue what speciall branches of it are commended here vnto vs. Loue or Charitie may well be described to be a supernaturall grace or gift of God proceeding from faith vnfained and from a pure heart kindled and wrought in vs by the sight of the pardon of sinnes and the feeling of the loue of God shed into our hearts First that it is a gift of God Saint Iohn teacheth 1. Epistle Chap. 4.7 Loue commeth of God and euery one that loueth is borne of God and knoweth God Secondly that it resteth in a cleane hart Saint Paul sheweth saying 1. Tim. 1.5 Loue proceedes from a pure heart Act. 15.9 from a good conscience and from faith vnfained Thirdly that it is a consequent and fruit of the pardon of sinnes Christ assureth vs. Luke 7.47 Many sinnes are forgiuen her for she loueth much and faith quickens and informes loue rather then loue faith Fourthly and lastly that here is required the feeling in gods loue appeareth Rom. 5.5 The loue of God is shed into our harts by the holy Ghost which is giuen vs. The commendation of this grace is great in Scripture First it is the girdle and band of all perfection teaching vs how to make right vse of all the gifts and graces wee receiued for the mutuall good and edification one of another Col. 3.14 Secondly it is patient and gentle 1. Cor. 13.14 and so the mother of all peace and concord teaching vs to passe by many iniuries to continue our peace with God and men 1. Cor. 13. Thirdly It is more profitable in the Church then any of the extraordinarie gifts of the spirit as the gifts of prophecying of strange tongues of healing and such like 1. Cor. 13. ver 8. Fourthly it is an infallible testimonie vnto our spirits we are translated from death to life if we loue the Saints 1. Ioh. 3.14 Psal 16.4 Fiftly the Lord Christ labours to beate this into mens hearts Mat. 5.23.28 which men will not receiue without Gods speciall grace haue seasoned them that no seruice to God is accepted without faith to God and loue to men Es 1. Rom. 14. Heb. 11.6 Quest 124. But I pray you let vs heare what speciall branches of obedience be here commaunded Mercifulnes or humanitie to man and beast Ans First as God condemneth all crueltie to the creatures so God commendeth here the cherishing and preseruation of the life of man and beast he hath here set himselfe a patterne and example for vs to follow Psal 145. God is good to all creatures he giueth to beasts their food and to the rauens when they cry Psal 147.9 Pro. 12.10 A righteous man regardeth the life of his beast but the mercies of the wicked are cruell A holy selfe-loue in the preseruation of our owne soules and bodies Secondly A holy selfe-loue is here commended for we must with continuall care endeuor the preseruation of our soules and bodies euerlastingly by the right vse of the means which god in wisdome hath appointed The soule must continually be fed and nourished with the knowledge of God and good things Prou. 10 2â— The lips of the righteous feede many The Soule must be well dieted and for this the book of God prescribeth teaching vs to receiue the word with meekenesse as babes do their milke 2. Pet. 1.1 as the ground the seed 1. Pet. 1.23 as the stock the graft for it is able to saue the soule Iames. 1.19 Next the body must bee preserued with all
vnto it in the word of God doe expresse in some measure according to our capacitie so much thereof as may abundantly serue to expresse and allure or to draw vnto god any well minded man yea though it were through all the dangers of this present world For if Ruth followed her mother in law Naomi vpon no promise out of her owne country onely for loue of her how much more ought all men to follow God and forsake this world that haue so many promises hopes declarations and figures of their glorified estate First of all in the old Testament the happinesse of them which are departed in the fauour of God is expressed by that saying of Moses Gen. 5.24 And Enoch walked with God and was no more seene for God tooke him away This taking away of Enoch is the first expressing of the estate of blessed and saued men for by it is represented vnto vs that their first happinesse is to bee rid of all the miseries and calamities of this world which made the Apostle to cry out betwixt heauen and earth when hee considered them Rom. 7.24 O wretched man that I am who shall deliuer mee from this body of death And herein also a good man might loose himselfe to meditate and contemplate a little while of this freedome which hee cannot haue in this world although hee were an Emperour or Constantine commanding the whole world Men are afflicted by and in themselues by and in others sometimes angry sometimes sorry sometimes sicke sometimes weary sometimes hungry sometimes cloyed with ouer much care of that they possesse sometime pinched and haue not what to solace themselues or to put into their mouthes sometimes afraid of God of Angels of men of Diuels of apparitions of beasts of waters of fire of earthquakes of dearth of warre of impietie of irreligion of idolatry of blaspheming of murders of wrongs of robberies of wastings of prodigalities of rapes of temptations of apostacies and therefore consider what it is for a man to bee freed from all these as Enoch was whom God tooke away And if a man could liue and neuer suffer bodily paine yet cannot hee keepe his heart from disquietnes and extreame compassionate sorrow yea euen to death to see to heare and vnderstand the miseries of other Nehemiah was a great officer in the king of Media his court and wanted nothing but his heart reioyced in fauour riches youth garments loue strength plenty entertainment and all the comforts that this world could afford him so that in regard of his outward estate hee might well haue said to his soule O soule take thy rest for thou hast goods enough layed vp in store for many yeares and no affliction doth annoy thee But marke all this light was put out by one dampe and all the fire of this ioy quenched with one drop of water and all the beautie of these comforts dazeled and distained with one letter For Neh. 1.2 ve Came Hanani one of my brethren he and the men of Iudah and I asked them concerning the Iewes that were deliuered which were of the residue of the captiuitie and concerning Ierusalem ver 3. And they said vnto me the residue that are left of the captiuitie there in the prouince are in great afflicton and in reproch and the wall of Ierusalem is broken downe and the gates thereof are burnt with fire Here is the newes but what was all this to Nehemiah he was wise enough to keepe him from that banquet and therefore let them sorrow for themselues he wanted nothing alas saith Saint Paul who is offended and I burne not Can the winds blow vpon the waters and the reedes not bend can the ship bee tossed to and fro on the sea and the mast not bee mooued therewithall can old age appeare in the head and skin and the heart and blood haue no sence of the decay of vitall power Can good men leaue of compassion towards their brethren man-kinde and was not all Israell mooued and sorrowed to see one common vvoman cut in peeces Iud. 19. No no there is a watchtower in the nature of man wherein standeth a watchman that at the sight and hearing of euill ringeth a bell in their eares that maketh their hearts to yearne and bleede and therefore it followeth of Nehemiah ver 4. And when I heard these words I sate downe and wept and mourned certaine dayes and fasted and prayed before the God of heauen and this hee did from Chislew to Nisau that is from Nouember to March euen foure monethes together Such was the sorrow and compassion of Enoch beecause the wicked world went astray from god did not care for Sethes posterity but followed Caines and therefore because hee was innocent God tooke him away that the hart which mourned might neuer mourne againe What might bee sayde of Rahel of the women of Israell that saw their sonnes destroyed of Moses for the golden Calfe of Hannah the wife of Elkanah of Ieremy of Daniell of the woman which saw her seauen sons haue their hands and feete cut off and were afterwards put into a seithing caldron to bee sod to death of Mary the mother of Christ seeing her righteous sonne suffer naked the most shamefull death of the world and of many others both Martyrs and holy Confessours who haue beene so far touched with pittie and compassion that inward griefe hath distempered them euen to death This shall bee sufficient that if thou bee a Magistrate and bearest vpon thee the burthen of the state if thou be a Minister and carriest in thy brest the care of all the Church if thou bee a Father and fearest the miscariage and ill proofe of thy children and wealth if thou bee a woman and art combred with the vniust and vngentle soueraigntie of an vngodly husband if thou bee a Seruant oppressed with the tyranny of a cruell and vnconscionable maister if thou bee a good man and fearest the decay of religion or apostacie or idolatry and finally if thou bee sicke lame blinde sorry poore wronged pinched imprisoned reproched slaundered threatned or indangered of a violent death thy estate in heauen shall be like Enochs The Lord shall take thee away from all these miseries A second phrase of holy Scriptures expressing the ioyes of heauen is that 1. King 8.27.28.29.30.31 it is called the throne and habitation of God By which also a good man hath another occasion of excellent meditation that he shall but see the throne of the king of heauen and earth and the place where his maiestie is ten thousand times more bright then the Sunne in the fairest sommer day more glorious then all the kings of the earth in the prime of their honour and first entrance or coronation Now what will a man imagine that God hath treasured vp for himselfe in that place where his owne maiestie dwelleth The kings of Israell yea all the kings of the earth keepe their owne dwellings replenished withall delight and there is not
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
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
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
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 self-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
be deare and precious vnto him The Sence is this Thou shalt not beare false witnesse that is speake not anie vntruth to the disgrace or hurt of thy brother for anie cause in anie place but speciallie in iudgement All sins whereby our neighbours good name and credit is anie waie impaired is here condemned Quest 143. Doth the Lord here condemne hard conceits and mistrust of heart Ionathan thinks well hopes the best of his father Saul 2. Sam. 20.2 An. Assuredlie the Lord and searcher of all harts here first chargeth vs not to keepe and hide in our hearts anie hard conceits against anie man euer more mindfull of that Apostolicall rule 1. Cor. 13.5 Loue thinketh none euill Contentious proud spirits are full of this sin 1. Tim. 6.3.5 they cannot want as the Apostle speaketh Enuie Strife Railings euill Surmisings And this sin our Sauiour condemnes Mat. 7.1 Iudge not saith hee that is carry not hard conceits and euill surmisings in you hart against any man Hee doth not forbid considerate and wife reproofe by Minister or magistrate or anie godlie admonition but that we censure no man vniustly or hardlie or misdeeme of that which is well done or spoken or to cast downe and condemne anie man for a light fault as for a hainous offence Preiudicium tollit omne iudicium Take heed of this secret poyson for thou canst hardly doe good or receiue good from thy brother so long as thou art possest with this euill sicknesse Quest 144. And how many waies doe men outwardlie yet secretly disgrace their brethren Ans Principallie these three waies first by reueling their secrets Secondlie by foolish iesting Thirdly by flatterie and fained coulored speeches soothing men in their sinnes against God and men First for reueling or discouering of secrets to the disgrace of thy neighbour the Lords iudgement of such a one is this hee wants loue and vnderstanding faithfulnesse and iudgement he respects neither God nor man 1. Pet. 4.8 If loue couer a multitude of sinnes it is a badge of an euill heart to discouer a few infirmities 1. Cor. 13.7 Loue beleeueth all things hopeth all things Prou. 11.12 Hee dispiseth his neighbour in reuealing his secrets is destitue of Wisedome but a man of vnderstanding will keepe silence he that goeth about as a slanderer discouereth a secret but he that is of a faithfull hart conceleth a matter The curse of Cham for this sin may be a warning for all ages Gen. 9.25 Secondly for foolish iesting to the disgrace of other men is here condemned This sinner for that he greeues much tender hearts is a very murtherer as is before shewed in the sixt Commandement Sarah could not beare that scornefull Ishmael in one house with her good Sonne Isaack Gen. 21. And Michol shee lost Dauids heart by her foolish iesting 2. Sam. 6.23 Many proud wits and vaine harts seeke praise for their pleasant conceits and iesting to the shame and greefe of others Preseruatiues against this euill are these First Prayer The mouth of the wicked and the mouth full of deceit are opened vpon mee they haue spoken to mee with a lying tongue They compassed about mee also with words of hatred fought against me without a cause for my friendship they were mine aduersaries but I gaue my selfe vnto prayer Psal 109.3.4 Against such hee prayeth instantlie Psal 35. complaining ver 15. The abiects assembled themselues against mee and I knew not they tare mee and ceased not with the false Scoffers at bankets gnashing their teeth against mee ver 21. And they gaped on mee with their mouthes saying Aha Aha our eye hath seene Secondly Consolation by meditation in the word Psal 119. ver 23. Princes also did sit and speake against mee but thy Seruant did meditate in thy Statutes ver 51. The proude haue had me exceedingly in derision but I remembred thy iudgements of old and haue beene comforted Thirdly remember thy Maister and Lord and Sauiour Iesus Christ they railed they reuiled they mocked him euen in his passion Mat. 27.39.40.41 and hee endured Heb. 12.3 Thirdlie smooth soft and flattring speeches to the hardning of our brethren in their sinnes are here comdemned for in so doing wee hurt their credit and estimation with God and his people Prou. 27.6 The words of a friend are faithfull but the kisses of an enemie are to be detested This euill worme of adulation eates vp the hearts of the foolish as wee see in Herod aduancing himsefe Act. 12.22 after the vaine applause of the people But intollerable and most pernicious is it in the Ministers of Christ who for their owne gaine glory and bellies sake handle the word of God deceitfully with sweet word preaching peace to the wicked Ier. 6.13.14 with faire speech and flattering deceiuing the harts of the simple Rom. 16.18 Quest 145. Proceede to more open sinnes against this Law Ans All lyes and vntruths vttered to the disgrace and hurt of our brothers good name are here condemned Mendacium et falsa sig vocis cum intentione fallendi A lie is an vntruth vttred with an euill purpose to hurt a man in his body goods or good name First the Lord forewarnes his people and condemneth this sinne in all ages by his Prophets Moses Lâ—… 19.11 yee shall not steale neither deale vniustly nor lie one to 〈◊〉 other Dauid Psal 5.6 Thou shalt destroy them that speake lye The Lord doth abhorre the bloody man and deceitfull Salomon Pro. 19.5 A false witnesse shall not bee vnpunished and he that speaketh lies shall not escape The Prince of Prophets Iesus Christ he teacheth vs that Sathan sowes and stirres vp the seede of lyes in mens hearts Iohn 8.44 Yee are of your father the Diuell and the lusts of your father you will doe hee hath beene a murtherer from the beginning when hee speaketh a lye then speaketh he of his owne for hee is a lyar and the father thereof The Apostles they follow then Master Paul to the Ephesians 4.25 Cast off Lying and speake euery man truth to his neighbour for wee are members one of another Saint Iohn in his Reuelation assureth that this sinner is cast downe into hell Reu. 21.8 The Fearefull and Vnbeleeuing and the Abhominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars shall haue their part in the Lake which burneth with fire and brimstone which is the second death And yet hee addeth that to this number and place belong all that loue to make Lyes Chap. 22.15 Secondly remember that as God is truth and doth abhorre Lyes so if his Image bee renued in vs our tongues must euer expresse the truth of our hearts Psal 15.2 Thirdly and lastly whatsoeuer distinctions and differences men haue found out of this sinne as of the iesting of iniurious and pernicious Lye the Lord without all exception of any hath condemned them altogether The Schoolemen say of the two first Non sunt sine culpa sed non
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
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
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
the Father then the light of one torch or great light doth the light of an other from which it is taken Sundrie persons most impiously haue taken this title vppon them falsely to bee called Gods Christ is the Sonne of God Note it well whosoeuer did it from the beginning of the world to this day he neuer wanted the fearefull signes of Gods wrath vpon him our first parents for affecting diuine honour Gen. 3. lost all their excellencie and beecame the children of wrath Herod was ambitiously impious this way but sodenly the Angell of God smote him The conuersion of the Gentiles is an argument of arguments to assure vs that Iesus Christ was the onely Sonne of God against all Atheists of all ages for how could that be that so many nations should turne subiects to his scepter but that the diuine power of God was in this worke and that this our Lord and God manifested in the flesh was so mightie and powerfull in and by his Gospell to conuert soules vnto him 2. Cor. 10.3.4.5.6 Lastly That Christ is very God speciall rules of proportion require this that Iesus Christ bee very God first It is a worke of omnipotencie to bee a Sauiour of body and soule such a Sauiour was Christ secondly there must bee a proportion betweene the sinne of men and the punishment of sinne The sinne of men being against the infinite maiestie of God must haue a punishment infinite therefore such an infinite Redeemer Thirdly there was nothing could so quench the fierie darts of Sathan Epe 6. and the pollution of sinne in our consciences but the bloud of such an infinite Mediator Fourthly God herein doth manifest his grace and loue vnto vs in that he giues vs such a redemption by his Sonne Rom. 5. and such a satisfaction as should not onely bee equall to our sinne but also by many degrees goe beyond it And these very words that Iesus Christ is the Sonne of God yee haue often set downe in the Scriptures Confer these places 2. Pet. 1.17 Mat. 3. and 17.5 c. So also is hee called the onely begotten Sonne of God Iohn 1.14 Ye saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth and ver 18. and Chap. 3.16 And thus Iesus Christ our Lord is the onely begotten Sonne of God not by creation nor by adoption nor by reason of the personall vnion of two natures but by nature and as hauing of the substance of the Father before all worlds Quest 25. What vse is there of this title and what comforts follow this Faith 1. Vse Humiliation Ans This serues well both for humiliation and consolation First for humiliation thus When I see that nothing could appease the wrath of God for sinne but the hart-bloud of his onely begotten Sonne I see it cleere that without this Sauiour all the Sonnes of Adam were in the wofull state of damnation hauing so offended the high maiestie of God that nothing could serue for reconciliation but the death of the Kings owne Sonne the consideration and meditation of this I say ought to smite my heart with a holy feare of sinning against God for that so great a price was laid downe for my sinnes 2. Vse Consolation Secondly for our further consolation I am continually as to behold here the inspeakable and infinite loue of God Iohn 3.16 so also to esteeme and value all the works following acted and done by Iesus Christ for mee according to the worthinesse and excellencie of his person Thirdly this gift of God in giuing vs his Sonne Rom. 8 5â— in not sparing his owne Sonne but giuing him for vs all to death this gift I say should moue vs continually to sing in our hearts 3. Praise God alwaies and to say with Dauid My soule praise thou the Lord and all that is within mee praise his holie name my soule praise thou the Lord and forget not all his benefites which forgiueth all thine iniquitie and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercie and compassion Quest 26. Proceede to the fourth title Where is Iesus Christ called our Lord and wherefore Ans Hee is so called often in the scripture the Angell to the shepeheards so cals him Luke 2.11 and Christ himselfe teacheth it out of the 110. Psal that hee must bee so called And hee is truly and iustly so called because that redeeming our soules and bodies from the bondage of sinne death and damnation not with gold and siluer but with his owne precious bloud hee may challenge vs for his * 1 Pet 1.12 1. Cor. 6.20 owne by good right And this may hee doe also by right of câ—eâ—tion as also by right of his place and office as beeing the head of the Church which is his body whereof I am a member Duties and Consolations which follow this Faith are these First I binde my selfe to an absolute obedience of euerie word of Christ without any exception and that I obey all my Superiours onely in him and for him Act. 4.19 And I must doe him homage in body and soule because he is Lord of both 1. Cor. 6. Secondly seeing hee is become my Lord I must stand firme by faith in him and rest on him in all feares and euils of this life for hee will neuer faile mee nor forsake mee Ioh. 1.5 hee will not suffer any of his to perish Ioh. 10.28 for that all power is giuen him Mat. 28. Thirdly all Gouernours must remember to be as louing fathers to their inferiours for if they be not so they must giue an account to an higher Lord who is set ouer them this the Apostle teacheth Ephe. 6.9 Yee Masters doe the same things vnto your seruants putting away threatning and know that euen your Master is also in heauen Quest 27. Thus farre of the foure titles and of the first most excellent and diuine nature of the Sonne of God now followes his humane nature incarnation and the vnion of both natures in one person in these words Conceiued by the holy Ghost borne of the virgin Mary Tell me first where is Christ said to bee conceiued by the holy Ghost Ans In all Scriptures wheresoeuer he is called the Son of God as Rom. 1.4 Mat. 3.17 Ioh. 1.14 But these very words are found set downe by Saint Mathew Conceiued by the holy Ghost Chap. 1.19.20 Feare not to take Mary for thy wife for that which was conceiued in her is of the holy Ghost And Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall bee called the Sonne of God Concerning the Incarnation of the Sonne of God wee must know that it is a great * 2. Tim. 3.16 misterie and therefore here obserue First who is Incarnate the second
11. Chapter to the Hebrewes that all the Fathers martyrs and godly men dead before Christ which subdued kingdomes quenched the violence of the fire stopped the mouthes of Lyons and wrought righteousnesse and obtained the promises are ascended into glory And touching the vse of this title I will omit it leauing euery one to the particular application of it to himselfe Thirdly and lastly I might adde vnto these the great supper the Lambes mariage the time of refreshing and many other such titles but I spare them and will adde onely this one which is Saint Pauls Rom. 6. ver 23. The gift of God is life eternall through Iesus Christ our Lord so that there it is called life eternall Quest 64. I pray you open vnto mee that terme aboue the residue Ans Life is the thread whereupon all our estates depend for which not onely the reasonable man laboureth but also the brute beasts yea euery mans bloud heart braine liuer arteries spirits and veines desire to retaine life for by vertue of life wee mooue that is eate drink ride play labour runne loue hate desire obtaine and doe all things and for the life wee beg craue spend worke trauaile endure torments medicines ambustions searings sawings and many other miseries Et si vita transitus tantum diligitur quomodo diligeretur si permaneret If the life that is transitory bee thus much loued how would it bee loued if it were permanent and constant First therefore by life we vnderstand a perfect life without annoyance wherein the soule liueth not onely in a corner of his castle and light shineth out but of the window or the Sunne sheweth weakely but that euery sence be absolute the eye to see and not to bee dazeled with any obiect the eare to heare both the lowest and lowdest voyce the heart and affections to desire loue hate delight know and possesse without feare want care ignorance cumberance or any interruption and generally there must bee wanting all that wee call the punishment of sinne for they are parts of death and therefore enemies to life But the iust must liue in most resplendent manner They must not bee tireable with labour nor weake nor heauy nor dull nor want any part but life is perfect and therefore they must bee able to leape ouer any wall to passe in at any doore to ouercome any beast or aduersary and finally to shew all the spirit and noble parts together and not successiuely And this was it which was signified by the Lord. Reue. 21.5 He shall wipe away all teares euery sorrow and cause of lamentation is a kind of death contrary to the true acception of life and enuy killeth the bones An other thing which belongeth to our glorified estate is the perfect knowledge that wee shall then haue of the inuisible God for wee now heare of many things but cannot come to their assurance otherwise then by a liuely faith but then wee shall see face to face the former parts of God and know perfectly all those things whereof wee are now ignorant But this limitation that wee must not thinke to know the diuinitie in perfection for that is infinite and we are vtterly vncapeable of that accomplished maiestie in so large manner as it is in it selfe There is a story of a certaine man which promised to tell what God was and all that euer hee was another to shew him his vanitie went to the sea side and digged three small pits along the same in his presence not telling what was his intention but onely desired him to consider what hee was doing At last they being made this man that could declare all that the diuinitie was asked him for what cause hee made those three holes or small pits hee receiued answere I make them said the labourer to empty all the water of the sea into these three whereat the great learned man laughed that there should bee such a doult in the world as could imagine so impossible a thing and shewed him his folly then sayd the other if I bee so foolish to endeauour to emptie all the water out of the sea into these three pits or holes how much more foolish art thou to vndertake a demonstration of the infinite maiestie of God which is greater then the sea higher then the heauens broader then from East to West and euery way insearchable So indeede it is sufficient that wee shall bee filled with the knowledge of God so much as wee are capeable of and are able to receiue for a barrell cannot containe a tonne nor an ell cannot reach a mile The Prophets widdow had all the vessels shee brough filled with oyle and so shall wee bee filled with the knowledge of him in his kingdome for this knowledge Iohn 17.3 is life eternall when there shall bee no language but wee shall bee able to interprete it no reason or riddle but wee shall be able to open and vnfold it no question or obiection but to answere it no article of religion but to beleeue embrace it no darke saying in the holy word of God but wee shall vnderstand it and nothing straunge in nature or any naturall thing but wee shall discusse and declare it like as Iotham could his owne riddle Lord how doe wee labour and trauaile euen in the greatest matters of the world without certaine knowledge especially of God wee grope at noone dayes and with all our candels and lanthornes wee cannot see him but in a glasse but then shall wee know his loue his mercy his iustice his wisdome his strength his wrath his riches his honour and his sauing health Quest 65. But as wee shall know God so perfectly whom wee neuer saw in perfection so I would gladly know whether we shall know one another in the next life and take acquaintance to our mutuall ioy as here friends doe which meete after long absence Ans I thinke there need not bee any question of this mater but rather wee should labour to know the meanes of comming to heauen then trouble our heads about the glory and ioyes wee shall receiue there what a vaine thing is it for a merchant to boast what things hee will doe at Ierusalem when hee commeth thither and in the meane time hath neither ship nor money nor knowledge of the way nor any necessary prouision to carry him to Ierusalem so it fareth with them that make these questions whom they shall know whether their old friends and acquaintance what talke and conference of worldly passed matters O fooles first of all learne how to come thither and bee assured of the right way then shalt thou not need to care for any other matter I will neuer trouble my selfe about two things first about the fashion colour and brokennesse of my carkeise in the graue without skin without forme without life secondly about the friends and acquaintance I shall haue in heauen till I come there But to satisfie this question least any part of heauenly glory
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
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