adiudged to dye for his offence for the words are these Ex. 21.15 He that smiteth his Father or mother shall dye the death Thirdly to mocke or despise the father or mother is a great sinne and transgression of this Law against the which the Lord pronounceth that fearefull threatning Prou. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the rauens of the valley pick it out and the young Eagles eat it Cham is set for an example of Gods wrath for this sinne to all posteritie Gen. 9. Fourthly secretly to wish their death to enioy their goods and lands houses and possessions and that they may be cheef Lords after them This was Esaus sinne for he desired in his heart Isaacks death that hee might rule ouer all and bee reuenged on his brother Iacob Gen 27.41 Thus doe Vipers to seeke their owne life and libertie they rend and breake their dams belly and so the old dyes when the young first come to light Intractable refractarie The fift sinne in Children against this Law is to disobey the gouernement and charge of their Parents which sinne the Lord often greatly condemneth in his word accounting it a speciall marke of Paganisme Rom. 1.30 and one of the fearefull sinnes of the last times 2. Tim. 3.2 This sinner must dye also by Gods Law after that hee is conuicted and found by Law to be refractarie and stubberne against his Parents Deut. 21.18 Sixtly and lastly to marrie without Parents knowledge and consent is a great dishonour to Parents and a greeuous sinne condemned in this Law Of this sinne prophane Esau is set forth an example for all ages for whose sinne his mother mourneth in these words Gen. 27.46 I am weary of my life for the daughters of Heth if Iacob take a wife of the daughters of Heth like these of the daughters of the land what auaileth it me to liue Quest 115. Thus farre of naturall Parents and their Children now of Parents by office and place And here first let me heare of the second band of duties in priuate families betweene Masters and Seruants Ans The Apostle interpreting this Law Eph. 6.6.9 commendes vnto vs the duties of Maisters and Seruants in the next place in these words Seruants be obedient vnto them that are your Masters according to the flesh with feare and trembling in singlenesse of your hearts as vnto Christ not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men and know ye that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free and ye Masters doe the same things vnto them putting away threaning and know that euen your master also is in heauen neither is there respect of person with him Duties of Maisters and of Gouernours of Families be these following First they are bound by this morall Law of God to instruct their Seruants as they must their Children in the true knowledge of God for without instruction how shall they serue them as the Apostle commandeth as seruing the Lord Christ Againe the same Apostle Tit. 2.9.10 commandeth Seruants to adorne the doctrine of God our Sauiour in all things without instruction they can neuer possibly grace it but disgrace and dishonour both God and his word in all things they take in hand The practise of this dutie wee see in Abraham who being commanded to instruct his Children and his Houshold Gen. 18.19 it is recorded of him that he did carefully instruct and Catechize three hundred persons in his familie Gen. 14.14 In like manner this was Iosuas care not onely for his Sonnes and Daughters but also for his Seruants as himselfe testifieth Chap. 24.15 where hee vseth a holy protestation not onely for himselfe and his Children but also for his whole familie that they shall serue the Lord and this can neuer bee without instruction The like conscience and care wee finde in Cornelius the captaine Act. 10.7 for hee is said to haue Seruants fearing God Lidia being conuerted is Gods instrument to bring vnto Christ all her household Act. 16.15 Secondly Maisters must giue Seruants and Children no euill example but endeuour to goe before them as holy presidents and examples of faith and godlines of all puritie and sobrietie of life to guide them in all loue and meekenesse wisedome and iudgement for so haue all the holâ—â—â—thers euer done Abrahams three hundred Seruants would neuer haue beene so ready so tractable so religious but that they saw in their maister a patterne of all pietie and religion Cornelius Seruants being souldiers would not haue been so forward but that they saw their maister was a man in word deed truly fearing God Thirdly the third dutie of Maisters to Seruants is to giue them the recompence and reward of their labour this the Apostle chargeth Col. 4.1 Ye Masters doe to your Seruants that which is iust and equall knowing that ye also haue a Master in heauen 1. Tim. 5.18 The laborer is worthie of his wages Leu. 19.13 The workemans hire shall not abide with thee vntill the morning And here wee may say that if humanitie requires that they bee liberally rewarded much more pietie requires a louing an a large bountifulnesse vnto good Seruants of this speakes the Sonne of Syrach in these words Ecclus. 7.20.24 If thy Seruant worketh truely intreat him not euill nor the Hireling that bestoweth himselfe wholy for thee Let thy soule loue a good Seruant and defraud him not of libertie neither leaue him a poore man So louing a Maister was Abraham vnto his eldest Seruant Eleazar Gen. 15.2.3 the Steward of his house that hee purposed in his heart if God gaue no childe to make him his Heire and Lord of all his substance Fourthly the fourth and last care of Masters and Gouerners of families is to exercise houshold or domesticall discipline for the good gouernment of their families according to the rules of pietie Of this dutie the Lord warneth vs. Pro. 29.19 A Seruant will not be chastised with words though he vnderstand yet he will not answere ver 21. He that bringeth vp his Seruants daintely from his youth shall at the last be robbed of his Children Such Seruants were Zimri to Ela king of Israell who slew his Maister and his Children 1. Kin. 16.11 and Ieroboam to Salomon who got from his Son Reheboam more then halfe his kingdome 1. Kin. 11.28 and such a couetous hireling was Zibah to good Mephibosheth 2. Sam. 16. ver 3. Wee haue many good notes for the good gouerment of the family Psal 101. first the Masters of families must often meditate and endeuour to temper well together mercie and iudgement Secondly they must walke wisely and vprightly giuing a good example of life to all committed to their charge Thirdly they must lay aside all anger and wrath Fourthly
they may not harbour slanderers lyers nor the marchants of tales to infect and poyson the Familie Fiftly they must proceed to chasticement of their Seruants euermore with mercy in the one hand and iudgement in the other First they must passe by and couer many faults in good Seruants Eccles 7.23 Giue not thine heart to all the words that men speake least thou heare thy seruant curse thee for oftentimes also thine heart knoweth that thou hast spoken euill of others Secondly punish the lesser faults with admonitions Prou. 17.10 A reproofe entreth more into him that hath vnderstanding then an hundreth stripes into a foole Thirdly greater sinnes must bee cured with chasticements and corrections for so the holy Ghost warneth Prou. 29.19 An euill Seruant will not be chastised with words he must haue stripes if his offence so require Of this Seruant speakes the Son of Sirach in these words Cha. 33.23 The foder the whip and the burthen belong to the Asse and meate and correction and work to the Seruant And againe Chap. 42.5 Be not ashamed saith he to beate an euill Seruant to the bloud But here proceed with iudgement first inquire the truth diligently secondly shew the danger and greatnesse of the sinne committed by the Scripture thirdly if teares promise any hope of vnfained repentance twise or thrise spare and forbeare stripes then proceed with moderation Fourthly and lastly if neither admonition nor correction cause repentance and amendment expulsion is the highest degree in houshold discipline let not the proud and incorrigible sinner abide in thine house Psal 101. ver 5. for this forme of gouernment and practise of houshold discipline we haue an example in Plilemon and Onesimus Epistle of Paul to Philemon Sinnes of Maisters and Gouernours of Families are these First to tyrrannize ouer their Seruants As Spaniards vse Gally-slaues and the poore Indians and to oppresse them with labour and cruell vsage as Pharao did the poore Israelites in Egipt Exod. 1. and 2. chap. Secondly to suffer them to lye and liue in their blindnes and ignorance without any knowledge of God and their saluation respecting onely their bodies as men doe horses for their ordinarie labour little or nothing regarding their soules 1. Pet. 3.7 when they starue and perish euerlastingly Not considering that their Seruants as well as they are ioynt-heires with them of the same grace of life Quest 116 And what bee the duties of Seruants to their Maisters and the contrary sinnes forbidden in this Law Ans First the duties of Seruants to their Maisters are these following The first dutie of Seruants is an humble and Christian subiection to their Maisters and Gouernours acknowledgeing their authoritie with all submission of minde in word and gesture desiring to please their Maisters in all things in the Lord. The rule of this is written Tit. 2.9 Let Seruants be subiect to their Maisters and please them in all things the reason is added that they may adorne the doctrine of Christ our Sauiour in all things Such was Eleazar to Abraham Ioseph to Putiphar and Cornelius Seruants Act. 10. Without this humble submission and lowlinesse of minde there is no seruice acceptable to God or men Their second duty is actuall obedience they must not only seeme lowly in minde and louing in word or verball seruice They must bee faithfull also in their worke they must performe that seruice which their Gouernours according to Gods will shall giue them in charge to doe for thus they are commanded Col. 3.22 Seruants be obedient to your Masters according to the flesh in all things fearing god The Seruants which will please Christ in seruing their maisters must well remember these fiue rules The Christian and beleeuing Seruants which please Christ in their seruice must looke well to these notes and rules following First their obedience must bee tempered with feare and trembling Eph. 6.5 not a seruile but a Christian and filiall feare Secondly their obedience must bee in all simplicitie singlenesse and truth of heart voide of all fraud and colours as if their seruice were done immediately vnto the Lord Christ Thirdly they must looke that their obedience must bee in faith euer desiring in all their seruice to please Christ Eph. 6. ver 7. Fourthly God requires in their obedience all cheerefulnesse of heart for this will breed in them diligence and painfulnesse without wearinesse and this the Apostle requireth saying with a good will seruing the Lord. Eph. 6.7 Fiftly and lastly faithfulnesse is required in their seruice and this is with all care and conscience to labour in their calling for their Maisters good And this the holy Ghost noteth Tit. 2.10 Let them shew all faithfulnesse that so they may adorne the Gospell of Christ Examples for the practise of these rules are these First that religious seruant in whom Abraham reposed such confidence when hee sent him to prouide a wife for his sonne Isaac Gen. 24. in him wee may obserue many vertues great submission and loue to his maister a religious feare and faith calling vpon God for a blessing on his seruice hee had in hand ver 12. diligence and care ver 32.33 I will not eat till I haue spoken my message faithfulnesse in returning with Rebeckah to his Lord and Maister ver 61.67 Secondly the like vertues we finde in Iacob in all that his long and wearisome seruice vnto Laban twentie yeares simplicitie and singlenesse of heart he was a plaine man Gen. 25.27 a religious feare and faith euer worshipping God and trusting in his prouidence not discontented with his state of his diligence in his seruice thus he testifieth Gen. 31.40 I was in the day consumed with heat and with frost in the night and my sleepe departed from mine eyes For his faithfulnesse thus he speaketh ver 38.39 These twenty yeares haue I beene with thee thy Sheepe and thy Goates haue not * Cast lost their young and the Rams of the flock haue I not eaten The torne I brought it not vnto thee but made it good my selfe at my hands thou didst require it were it stollen by day or by night The like conscience and faithfulnesse shall we finde in Ioseph in all his seruice The third and last dutie and care of Seruants must bee this to submit themselues to rebukes and admonitions and corrections of all their Gouernours with all meekenesse of spirit All obiections of Seruants against their masters are answered in this Scripture 1. they are froward Answ ve 18.2 They are vniust Ans ver 19.20 This is thanks-worthy to suffer such A good Scripture for Seruants to obserue remembring the word which Christ hath sent vs by his holy spirit 1. Pet. 2.13 Submit your selues vnto all manner of ordinance of man for the Lords sake And ver 18. Seruants be subiect to your Maisters with all feare not onely to the good and curteous but also to the froward for this is thanke worthie if a man for
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
Paul the Corinths so in like manner the Hebrewes Heb. 5.11.12 it is very plaine they had beene well catechised and albeit they had suffered much for Christ Heb. 10.32.33 yet now they were become very dull haue need to bee well Catechised againe Sixtly so was Theophilus first instructed Luke 1.4 as appeareth in the originall Seauenthly the Church which followed immediately the Apostles continued the same methood and forme of doctrine for they had speciall men appointed to Catechize all Nouices and all Conuerts as that learned Origen was appointed in Alexandria by Demetrius Bishop there Againe it seemes they kept a true Register of their Catechized in their Churches For Eusebius lib. 6. cap. 7. 3. names three of them in one Chapter for speaking of their martyrdome hee saith 1. Heraclides that Heraclides was but once Catechized or entred in his Catechisme when he was martyred And Heron being well Catechised 2. Heron. he was but newly baptized when he was martyred 3. Rhais And Rhais was but in her Catechisme when shee was baptized in the fire And thus wee see how in elder ages the babes in Christ were carefully taught the first grounds of Religion and so being well grounded they were admitted by confirmation * Heb. 6.3.4.5 and laying on of hands to the Lords Supper and to communicate with the Church in other exercises of Religion Rom. 14.1 Tertul. de praescriptione Hereti ante sunt perfecti cathechumenoi quaÌ„ edocti The breach of this order Turtulian cryes out against it saying that with the Heriticks there was no care of this distinction They are men growne or perfect men with you saith he before they be any thing grouÌ„ded in the Catechisme I would this were no iust complaint against vs and our time The ages following kept the same course see August Tom. 4. de catechiz rudibus To. 6. serm ad catech Cyrils Catechisme Quest 11. But our people cannot abide to bee Catechised publikely nor know not how to Catechize their families priuately Ans The most part are enemies to their owne saluation they haue these and the like carnall obiections and excuses 1. Obiect They are ashamed so to be taught Answ They ought more to be ashamed of their ignorance 2. Ob. They haue no time to Catechise their families Ans God will not so be mocked first he hath commaunded his Sabboth for it and more also the euening morning and the noone time of the day Deut. 6.6 3. Ob. This strict order would scare away all seruants Ans Such seruants are better lost then found 4. Ob. They are too young as yet they will to morrow Ans If thou wilt not heare this day it may be thou shalt not the next day Heb. 3.15.16 Pro. 1.5 Ob. They are too old Ans The blinde doting sinner is still accursed albeit an hundred yeares old Esa 65.20 6. Ob. Our Fathers prospered without all this Preaching and Catechizing Ans The Pagans and vnbeleeuers best prosper in the world Psal 73.1.3.4 Iob. 21.8 And this was the old Idolaters complaint 7. Ob. Such as haue learned the Catechisme are as lewd as they were before Such as haue eyes can see better then the blinde Seruants are not accepted for their good meaning Ans The Seruant which knoweth his Masters will doth it not shall be beaten with many stripes 8. Ob. Wee meane as well as the best Ans Such as haue killed the Prophets thought they did God good seruice Iohn 16.2 wee must not goe by our owne good meaning Of the vvell formed Adam 2. Sunday or of man in his first excellencie in his creation when the beautifull Image of God shined in him Question 1. WHat is that most cheareth and comforteth thine heart both in life and death Answere That both in a 1. Cor. 6.19.20 soule and body whether I liue b Rom. 14.8 or dye I am not mine owne but I belong vnto my most faithfull Lord and Sauiour c 1 Cor. 3.23 Iesus Christ in whom I finde a full d Esa 53.2 1. Iohn 1.7 1. Pet. 1.23 redemption from all power of sinne Sathan e Gen. 3.15 Heb. 2.14 Col. 1.13 death and hell all which held me as captiue f Luke 1 71. before That the God of all grace and comfort hath of his owne free mercie called me by his Gospell out g 2. Th. 2.13.14 1. Pet. 2.9 of darkenesse into his meruailous light and sanctified h Eph. 1.13 Iude ver 1.2 me by his holy spirit to serue him and doth reserue me vnto Iesus Christ for euer that hath wrought this faith in mine heart Iohn 6.29 Quest 2. How many things must be knowne to attaine this assured consolation in life and death Ans Foure things First Adam constitutus what the excellencie was of the first Adam whom wee may for difference sake call the well formed Adam in communion with God and holy Angels Secondly how base and wretched man is by nature Adam destitutus The man without Christ AdaÌ„ restitutê° The man in Christ or of Adam after his fall whom we may call the deformed Adam or the man without Christ in communion with the Diuell and vncleane spirits Thirdly how blessed the man is which is restored to grace by faith in Christ and this man we may call the reformed Adam Fourthly how all the reformed Adams 1. Pet. 2.9 or all which haue put on Christ must striue to shew forth the vertues of him that hath called them out of darknesse into his maruailous light euer zealous in good * Adamus fidus gratus Tit. 2.11 works Quest 3. Now let me heare what arguments haue you to manifest the great excellency of the first Adam Ans The holy Ghost in the glorie of mans creation commends his excellencie by this which followeth Gen. 1.26 Psal 8. 92. Finis primus in intentione vlt. in actione First from the day and time of his creation he was created the sixt day after the creation of all creatures in heauen and earth as if the Lord had decreed to make him Lord of all the visible creatures in heauen and earth his most speciall instrument on the earth to set forth his glory Wherefore no doubt he was vnto God more deare then all the frame of heauen and earth Secondly from the prouident care of God for him before his creation for the Lord as a wise father purposing to aduance this Adam to the seat of the Empyre of all the world hee leaues nothing vnprouided beefore hand but settes all things in a most comely frame and order to serue him Est profatio patris ad filiuÌ„ Tertul. de resurrectione These words were not spoken to the creatures wanting reason nor to the Angels least they should be thought to be partakers of this glorie Thirdly from the great consultation of the holy Trinitie in his creation Let vs make man That creature which
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
committed to the true Ministers of Christ as their onely scope must bee thereby to reconsile men vnto God 2. Cor. 5.19.20.2 So to effect this they must not content themselues generally to propound the same to Gods people but with all care and conscience so to apply their holy sermons as may most serue for the 2. Cor. 14.12.26 edification of Gods people Eph. 4.11 desiring euer to approue their ministrie vnto the consciences of men in the sight of God 2. Cor. 4.2 and 3.17 and 5.11 Thirdly that their ministrie may take good effect in the soules of Gods elect to their edificasion the holy Ghost sets beefore them and prescribes vnto them speciall heads and grounds to follow that all their speeches must euer tend first to teach called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine seruing to informe the minde touching the Articles of Faith or to comfort secondly to reproue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tends to reduce the mindes of men from errour in doctrine thirdly to instruct in holinesse and true righteousnes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which instruction serues to informe men touching their life and conuersation that Gods people may be zealous in all good works 2. Tim. 3.16 Tit. 1.9 fourthly to correct called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which serues to reduce men from vngodlinesse and vnrighteousnesse 4. Pastors life Fourthly to this holy worship is required in the true minister of God that by life or doctrine hee giue none occasion of offence to any in the Church of God But contrarily 1. Tim. 4.12 that hee bee vnto them that beleeue an example in word in conuersation in loue in the spirit in the faith and in purenesse 5. Prayer Lastly Gods spirit warneth all his seruants in this high calling that they neuer cease crying and calling vpon God that hee would fructifie and blesse that which they haue sowen and planted 1. Sam. 12.23 saying Rom. 1.7.8 1. Cor. 1.1 2. Cor. 1.2.3 Let that sinne be farre from mee that I should cease to pray for you or to teach you the good and right way For so shall they purchase a good name and great libertie in the faith 1. Tim. 2.13 Que. 72. The second branch of Gods worship here commanded is the fruitfull reading and hearing of Gods word preached what speciall rules haue you concerning this dutie Ans Such as will profit specially by the publike ministrie of Gods word preached must remember three things first a carefull preparation beefore secondly a religious attention for the time present thirdly a godly meditation after the publike exercises of religion First for our priuate preparation this the Lord commandeth vs. Eccles 4.17 Take heede to thy foote when thou enterest into the house of God and be more neare to heare then to offer the sacrifice of fooles for they know not that they do euill And this preparation is called our sanctification Exod. 19.10 Ioell 2.15 To this preparation and sanctification belong two things first what wee must embrace and practise that wee may profit by the publike ministrie secondly wee must know what wee must reiect and auoid as the speciall lets of the fruitfull hearing of the word of God preached which are these The first Let. Intemperancy First all intemperancie or feasting or excesse of meates the day before the Saboth as also on the Saboth day specially for full bellies haue emptie soules and such as feed largely on pleasant meats can not so well tast much lesse feed on the good word of God The Apostles example and practice is a good rule for preacher and people 1. Cor. 9.27 I beat down my body bring it to subiection least by any meanes after I haue preached to others I my selfe should bee as an abiect 2. Distracting cares Secondly wee must emptie our hearts as at all times of all distracting cares Mat. 6. so specially on the Saboth day of all ordinarie and lawfull cares of this life for that we come to meete the Lord into his house and to heare him the same is to bee said also of all the pleasures and delights of this life for that Christ our maister teacheth vs that cares and pleasures choke the word and cause that it cannot possibly possesse the heart to bring forth any fruite acceptable vnto God Luke 8. Mar. 4. Mat. 13. 3. Pride The Prophet Daniell and Apollo are 2. notable examples against this pride for they were content to bee taught by their inferious and Iob. 4. Choise of Teachers Thirdly pride of heart for some measure of knowledge and some gifts receiued against this euill distemper of mind set euer before thee first the generall charge of God to all men to attend the publike ministrie of his word Reue. 2.11 Rom. 10.14 secondly the practise of the Prophets Christ and his Apostles Psal 122.1 Act. 18. Fourthly we must auoide a proud schismaticall and partiall choise of teachers which is bred either of a wicked affection or for some diuersitie of gods gifts in the teachers This was Achabs sinne 1. King 22.8 and Felix was not vnlike affected Act. 24.25 1. Cor. 3. and 4. Chap. The Apostle blames the Corinths greatly for this affectionate hearing respecting some external condicions and inequalitie of gifts Wee must remember that Gods graces are diuerse Eph. 6. Some abound in knowledge want the grace of vtterance Some pierce the heart with preaching Gods Law some refresh the wearied soule with preaching of the Gospell Some profit much and can doe best in publike preaching Some can do better in priuate conference Accept of all and praise God for his graces in the meanest of his seruants Fiftly another euill here to bee auoyded 5. preiudice against the person is a blinde preiudice and wicked conceit against their persons and this malady will neuer suffer thee to profit by their preaching and ministrie Sixtly 6. Carnall securitie carnall securitie and impenitencie causeth the ministrie of Gods word to be fruitlesse in vs when a man carries with him a wicked resolution to lie in sinne saying such and such I am and so I purpose to continue let God or the preacher say what they can I liue by lying and swearing or by vsury and so I will liue still God will not reueale his secrets to such hearts Psa 25.14 But for their contempt giues them ouer to many spirituall plagues which they feele not Iohn 12.40 Es 6.9.7 Sathan some for many yeares Rom. 1.28 2. The. 2.11 Seauenthly the last let and enemie in this holy work is Sathan who euer followes as a companion with all and euery one of the rest aforegoing he takes away the word from some immediately Mark 4.15 from others by degrees and as occasions best serue him hee euer watcheth his time to choake the world and to make it fruitlesse Luk 8. Mat. 13. Quest 73. Thus farre what euils wee ought to auoide in our priuate preparation Now what must we doe that we
cloud vnto the people of the Iewes did serue as a speciall simbole of the presence of Iehoua Father Sonne and holy Ghost yet neuer painted to resemble God or to bee adored or to worship God by it in the Church of the Iewes 3. Obiect of the picture of Christ Thirdly it is obiected that the humanitie of Christ and the picture of Christ crucified may be allowed not for adoration but in signe of loue and commemoration Ans First I answere in the words of the Apostle Gal. 3.1 labour that Iesus Christ may be so pictured by the preaching of the Gospell in the minde that thou maist by the eie of faith behold him as clearelie and more effectually then if hee were described in thy sight and crucified beefore thee For by faith wee behold him which is inuisible Heb. 11.1.27 Secondly I say we be bound to discerne betweene the precious body of the Sonne of God and the sinfull carkases of mortall men for that this is a misterie most admirable that God should be manifested in the flesh 1. Tim. 3.6 that God and man should bee so vnited together that both natures make but one person so as albeit death parted the naturall soule from the naturall body yet that precious bodie was still the body of that person which was the Son of God no way subiect to any change or corruption Act. 2.27 An Image will teach vs to disioyne in our mindes those holie natures which God hath so conioyned as man ought not in the thoughts of his heart to separate them but euer by spirituall wisdome and faith to distinguish them Thirdly The Turks Present sent to the pope is but a fabulous ground for any true harted Christian by such a picture to dishonor his Lord and maister Iesus Christ I say if no man on the earth can at this day giue vs the true picture of Christ then is it intollerable audaciousnesse for any earthlie man to counterfaite falselie his holie parts and members But no man can giue vs his iust stature or truly discribe his phisiognomie therefore this ought not to be practised And if a man cannot beare to be abused and falsely or vntruly resembled and conterfaited by picture shall we thinke it none offence to the Sonne of God Fourthlie wee may reason from the writings of the holie Euangelists who were appointed and sent from God purposely to discribe the Sonne of God Iesus Christ for if they with one consent denie vs any helpe at all or any one liue concerning the externall lineaments and forme of his bodie then ought not man to presume to picture Christ after his owne inuention but wee see clearely how the foure Euangelists purposelie passe ouer this matter the holie Ghost foreseeing the superstition of Antichrist and how the Popish painted Christs should bee worshipped to the great dishonour of our euerlasting Lord and Sauiour Iesus Christ Fiftlie wee may reason against this Popish God on this manner if that picture of Christ which was allowed and commanded of God himselfe Num. 21.8 Io. 3.14 being superstitiouslie abused must be burnt to ashes 2. King 18.4 then much more these false pictures of Christ neuer allowed but dissalowed of God and most impiouslie adored of vaine men ought to bee reiected with a farre greater detestation If any doubt of the Popish Idolatrie to their crosse their owne booke a O crux aue spes vnica hoc passionis tempore Agne pijs iustitiam reisque dona veniam Againe Ecce lignum crucis venite adoremus Againe Crucem tuam adoramus Domine resurrectionem tuam sanctam glorificamus Concil Trid. fess 9. and dailie practise in their false Church testifie against them The fourth obiection they say the picture of Christ serues well to confute the old Heretikes The Martionites and Valentinians which denied that Christ had a true naturall humane bodie Ans First if these and the like Heretikes beleeue not the words nor respect the works of Christ if they will not beleeue Moses and the Prophets testifiing of Christ with his Apostles and Euangelists they will not beleeue any one that shall returne from the dead and much lesse a dead and painted Christ The Godly Emperours Valens and Theodosius made a law that none should make any Image of our Sauiour Christ and if any were found it should bee vtterly defaced and reiected Againe Epiphanius rent in peeces the picture of Christ on a cloth Anno. 565. because said hee it was contrary to holy Scripture Epiphan Epist ad Iohan. Epis Hierosolymit Eusebius saith that some conuents of the Gentiles carried about in tables the pictures of Peter and Paul and Christ also because this was a custome saith hee to remember their Patrons and benefactors Eus lib. confes cap. 36. Their very words are these As our care is in and by all meanes to maintayne the religion of the most high God so permit wee none to purtraite engraue or picture in colours stone or any other matter whatsoeuer the Image of our Sauiour moreouer wee command that wheresoeuer such an Image can bee found it bee taken away and all those to bee chastised with most greeuous punishment that attempt any thing against our commaund Petr. Crinitus lib. 9. de honest discipl Quest 80. What is the second sinne here forbidden Ans In the second place wee bee here charged not to worship the Image wee haue made nor the true God in by with or before an Image or in an Idols Temple for if man proceede to erect an Image vnto God hee will bee no lesse bold to honor it and his God as hee best fancieth in it and before it First for this Idolatrie it is flatly forbidden in the expresse words of the Law Thou shalt not make any grauen Image c. Thou shalt not bow downe to them nor worship them And the Psalmist saith confounded bee all they that worship carued Images And the Lord requires all holy and religious worship to bee reserued for himselfe Mat. 4.10 Ob. Their blind vnlearned distinction of douleia and latria will not serue for the light of God hath taught vs now to dispell such Popish misteries and the Scripture doth often confound these words and indifferently vse the one for the other Rom. 1.9 1. The. 1.9 Mat. 4.10 Reuel 19.20 And wheras here they say they worship not the Image but Christ his holy mother before their Images Ans The holy Scripture discouers this vaile by the like practise of elder ages for as these men say the old Israelites did not worship Baal as God but God in Baal confer Iudg. 2.11 with Hosh 2.16 they did not imagine that Baal was the inuisible God almightie but that the seruice which was done before that Image was done to the Lord himselfe Againe Michahs superstition is condemned by the holie Ghost Iudg. 17. and yet did he not repose any great confidence in his Image but thought his worship done beefore that Image was very acceptable
these nations neither make mention of the name of their Gods nor cause to sweare by them neither serue them nor bow vnto them but stick fast vnto the Lord your God And Zephaniah 1.5 I will root of the remnant of Baal and them that sweare by the Lord and sweare by Malcham Psal 16. Quest 89. What can you say against this common practise of swearing Ans First wee say it is the charge of our Lord and master Iesus Christ interpreting this Law purposelie against the false glosse of the Iewish rabbines Mat. 5. that wee sweare not at all by the creatures nor rashlie and without iust cause by the Creator and that if wee passe yea and nay a simple deniall or affirmation whatsoeuer is more in our ordinarie speach in anger or mirth in contracts or conference proceeds from Sathan Secondlie the spirit of Christ in other Scriptures warnes often against this sinne Iames. 5.12 By Saint Iames hee assureth vs these sinnes are bound vp vnder wrath and condemnation and he chargeth vs to haue a most speciall regard against swearing By the Preacher Chap. 9.2 hee makes these two flat contrarie to sweare vainelie and to feare an oath The Turks sweare not but beâ—ng occasioned by great necessity If there bee any idle swearer among theÌ„ hee is not admitted for any place of gouernement of what conditioÌ„ soeuer he be in coÌ„mon wealth Guliel Tripoli by the Prophet Ier. 12.16 hee crieth against false Prophets which taught the people to sweare by Baal and Chap 5.7 against the whole Church for this sinne saying How should I spare thee for this thy children haue forsaken mee and sworne by them that are no Gods And by his lawes Deut. 28.58 Leu. 24.14.15 In the blinde time of Poperie in this land King Henry 5. made these good orders against this sinne If a Duke did sweare hee paid the poore fortie shillings If a Lord or Baron twentie shillings If a Knight or Esquier he paid tenne shillings If a Yeoman fortie pence If a page he was beaten naked with a whip Thirdlie I say that to sweare is to call him or that wee sweare by as a witnesse of the truth of our speech and action and to plague vs if we forsweare for our periurie Now the Lord alone is the searcher of all hearts and can alone finde out and reuenge periurie therefore is hee greatly dishonored and blasphemed when wee ascribe this power and honour to the creatures Now neither gouernours nor Prelates nor preachers feare any kind of oath Conci Carth. 4. ca. 16. Si clericus iurauerit excoÌ„muniretur et deponatur Lastly by the testimonie of the good martyr of God master Hooper hee speaketh in these words if common swearers be suffered to sweare without punishment the sin is so abhominable that assuredly the Maiestrates and whole common wealth are like in time to smart for it Such as honour God shall bee honoured and such as despise him shall bee dishonoured 1. Sam. 2.30 Quest 90. What is the second sinne here condemned Periurie Ans Periurie or forswearing and this sinne Gods holie veritie describes to bee the abuse or prophanation of the name of God for the confirmation of a lie Leu. 19.12 Mat. 5.33 This sinner will either make the Lord blind and weake and easie to bee deceiued or to testifie and approue an vntruth Iosh 7.9 For this cause Achan is warned by Ioshua beefore his death to giue glorie vnto God in the confession of the truth and not by periurie and wicked swearing to stane his holie name with a lye How many sins in periury In the sinne of periurie I find these foule and grose sinnes bred as in a monstrous bellie the first is a lie which is a false speech vttered purposely to deceiue and this proceedes from the Diuell Iohn 8.44 The second sinne here is an impious inuocation of God to testifie and approue a lie The third euill in periurie is a prophane contempt of Gods threatning wherein he auoucheth that hee will fearfully plague all periured persons Lastlie this sinner is a great plague to the common wealth and all humaine societies for what contracts and bands of loue can there bee among men where faith and truth are buried for a holy oath which this sinner prophaneth and scorneth is the last refuge among gods people to end all controuersies Heb. 6.16 Arguments against periury More arguments against this great and fearefull sinne may bee these following First 1. Gods threatnings the spirit of God speaking in the Scriptures threatneth often these men saying by his Prophet Zachr 5.3.4 The curse of the Lord of hostes shall enter into the house of the theefe and into the house of him that falsely sweareth by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and stones thereof And againe 1. Ch. 8.17 Let none of you imagine euill in his heart against his neighbour and loue no false oath And by his Prophet Dauid Psal 5.6 Thou shalt destroy them that speake lyes the Lord will abhor the bloody and deceitfull man Secondly 2. An example of Gods wrath for periurie hee plagueth this sinne in Dauids time with three yeeres famine on that land for that Ioshuas oath was not kept with the Gibeonites and when the seauen sonnes of Saul for violating that holy oath were executed it is said that God was appeased with the Land 2. Sam. 21.1.2.14 ver Thirdlie the very Gentiles did greatly abhorre this sinne 3. The Gentiles did abhor periurie as wee may see in the King of Babilon who put out the eies of Zedekiah for the breach of his oath made vnto him 2. Chron. 36.12.13 2. King 25.6 Fourthly the Christian Emperours cut of the tongues of periured persons and other nations puld them out at their necks Lastlie the Lords charge vnto these sinners was 5. The publike repentance of a periured person that they must testifie their humiliation to the Church as in that act of restitution by a publike confession with signes of their vnfained sorrow for this sin and they must prouide their sacrifice which must bee offered for them by the Priests with the prayers of the Church that God may bee reconciled with them in Iesus Christ Leu. 6.3 and 5. Chap. ver 4.5.6.7 Quest 91. What is the third sinne here condemned Ans In the third place wee may adde these sinnes Exorcismes adiurations by exorcismes and consecrations in the Popish Masse holy water coniurations and charmes in the profession and practise of witchcraft for by these the great name of God is greatly prophaned for coniurations and charmes can not bee practised without Scriptures Pater-nosters Aues and Creedes and such like good words First for exorcismes wee see in the practise of those stories Act. 19.13 the name of our Lord Iesus prophaned for Luke saith That certaine vagabond Iewes exorcistes tooke in hand to name ouer
thy a Deu. 5.14 nor thine Oxe nor thine Asse neither any of thy cattel that thy man seruant and thy maid seruant may rest as well as thou maide nor they beast nor the stranger that is within thy gates for in sixe daies the Lord b Perfected 1. Scope made the heauen and the earth the sea and all that in them is and rested on the seauenth day therefore the Lord blessed the Saboth day and halowed it First the principall scope and end of this Law is that wee beeing dead to our owne affections and works should religiously addict and addresse our selues to seeke the kingdome of heauen and to attend Gods holy worship all the Sabâ—th day continuing in the publike and priuate exercises and meanes which God hath commanded in his word Secondly Order it is good for vs to obserue the order of Gods Commandements which is this The first Commandement sets before vs the substance of Gods worship the second the forme thereof The third the end The fourth teacheth vs the time when this seruice should be publikely and solemnly practised The former three Commandements set before vs those duties which wee owe and must performe dailie vnto God This last commandeth that publike forme of gods worship which must bee religiously kept in one day in the seauen vnto God Thirdly againe wee are to note generally concerning this Law that whereas our naturall corruption is so great an enemie to these most sacred lawes for this cause hath bound vs with speciall bands to the obedience and keeping of the three former Commandements In this fourth precept hee addeth more reasons as desiring yet more strongly to binde this inbred enemie of God within vs for that we resist and fight more against this Law then any of all the rest of Gods commandements and for that in the practise of this consisteth the obseruation of all the former and neglecting this we neglect all religion Ier. 17.12 27 Ezech 20.21 23.38 Nehe 9.14 This is cleare by Gods complaint often in the Prophets for hee saith that all his seruice is ouerthrowne for that his Sabothes are polluted and defiled How this Law differs from the rest Fourthly wee bee also to obserue here how this Law differs from all the rest first this Law hath a speciall note as a preface set before it in the word remember which is wanting in all the rest Secondly the rest be onely either negatiue or affirmatiue that is either bid or forbid but this Law doth expressely forbid the euill to bee committed and expressely command the seruice which God requireth Thirdly the rest of the Commandements doe but onely binde a man for him selfe to the obseruation of that which is commaunded but this law expresly chargeth vs with a care of our whole familie for the obseruation of the Saboth and not onely this but chargeth vs also that wee cause the stranger within our gates to worship God with vs yea all the beasts wee haue must rest this day with vs. Fiftly the fourth Law hath two parts First the precept where we may obserue a preface or a note of attention in the word remember and the charge it selfe containing these branches first that the Lord commandeth a Saboth that is one day in seauen for his people to rest in Exod. 20. ver 8. Secondly that the Lord commandeth this day to be sanctified and consecrate for holy exercises where wee must consider what workes doe sanctifie and profane the Saboth Thirdly how this sanctified Saboth or holy rest must be on the seaueth day and none other Fourthly who is to performe this rest with vs all and euery one in the familie these specialls are numbred man as parents and mistrisses man and wife children sonnes and daughters seruants and strangers men and maides and beasts the Oxe and the Asse Secondly the confirmation hath these foure reasons first for that I permit and graunt thee sixe dayes for thine owne works Exod. 20. ver 9. Secondly for that the seauenth day is the Lords owne day commaunded and consecrate by himselfe for himselfe and his owne seruice ver 10. Thirdly for that God rested the seauenth day Fourthlie for that God hath promised a speciall blessing to all true worshippers in the sanctification of it * A note of attention Luke 17.32 Deut. 8.2 32.7 and Adde this word to euery part of this law to stir vp thy selfe aduisedly to consider the charge Remember The meaning is consider well The Sense and prepare thy selfe and obserue well the Saboth to sanctifie it Deut. 5.12 The Saboth That is the day of rest which is said in the tenth verse to bee the seauenth day It is called the rest beecause of the rest which is proper to this day In the beeginning this name was appropriate onely to the seauenth day but vnder the Law many other Saboths are commanded To sanctifie it To sanctifie is to separate any thing from the common vse to consecrate the same to Gods seruice Sixe dayes shalt thou labour That is I freely permit thee to worke sixe daies in thine ordinarie vocation that thou maist attend my holy worship the seauenth daie as I haue commanded And doe all thy worke That is leaue no part to be finished on the Saboth day But the Seauenth day is the Saboth That is Verse 10. this is the onelie day wherein I command that holie rest to be obserud Of the Lord thy God Or vnto the Lord thy God or for the Lord thy God that is to be spent wholie and religiously in the seruice of the Lord thy God or the day which he challengeth to be wholy spent in his seruice In it thou shalt not do any worke The Saboth day thou maist not do any of thine ordinarie works in seed time nor in haruest Exod. 34.21 Thou maister father or gouernour of house and family or of any societie Nor thy Sonne c. All men and cattell which we haue at our command and vse as being in subiection vnto vs. Nor thy stranger Iew borne or Proselite Within thy gates within thy charge For in six dayes the Lord made heauen That is Verse 11. the Lord rested after his worke and therefore so doe thou the Saboth day Therefore That is first that thou maist giue that to the Lord for his worship as beefore Secondly that thou maist not tire and weary thy selfe or any thing that is thine man or beast Exod. 23.12 Deut. 5.14 Thirdly that thou maist euer remember Gods rest in the creation Fourthly that thou maist neuer forget thy deliuerance from Egipt Deut. 5.15 The Lord blessed the Saboth day That is the Lord hath giuen this day a speciall blessing in that hee hath ordained it for his owne seruice and halowed it or sanctified it that is hath himselfe set this day apart for this holy vse so this word is vsed Exod. 29.44 and. 40.13 Leu. 27.30.28 Quest 103. Now proceed on to consider more neerely
conscience toward God endure griefe suffering wrongfully for what praise is it if when yee bee buffeted for your faults ye take it patiently But and if when yee doe well ye suffer wrong and take it patiently this is acceptable to God for hereunto ye are called for Christ also suffered for vs leauing vs an example that we should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Iacob and Ioseph followed this Scripture as beeing written by Gods holy spirit in their hearts The Sinnes here forbidden are these The first foule sinne here condemned is eye seruice contrary to simplicity and truth desiring to please men but not in singlenesse of heart Col. 3.22 Eph. 6.5 The Second sinne of Seruants is to answere againe in reprehensions and admonitions Tit. 2.9.10 The third sinne is to reiect admonitions to refuse and to resist the authoritie and corrections of their gouernours as Agar and Onesimus Gen. 16.6 Epistle to Philemon Fourthly by fraud or theft to conuay away their masters goods or by negligence to become vnprofitable drones in their Maisters seruice Such were Zibah 2. Sam. 16.4 and Onesimus it is like before his conuersion Fiftly to obay them in things vnlawfull as when Sauls men refused to obay and serue their Maisters tyranny Doeg the Edomite was very forward to imbrue his hands in the bloud of most innocent and holy Priests 1. Sam. 22. Quest 117. I pray you adde something of the duties and sins of the Fathers in Common wealth and in the Church that is of such as gouerne in the Magistracie Ans First Exod. 18.21 it is required in the Magistrate that hee bee a man of wisedome that is that hee haue knowledge to rule and to to performe the duties which belong to his place and calling for as in other arts hee is not straight way a good Artificer which is a good man so much more in this waightie calling Secondly they must bee prudent men or men of experience for like as in other Arts men must not trust their generall knowledge and wisedome which haue not had tryall and experience of their profession so much more in this calling it is needefull that a man well experienced in those matters that are incident to this calling Thirdly they must be men of courage for his knowledge and experience cannot profit him when hee is to performe and execute the duties of his calling if eyther hee feare the rebukes of Superiours or the hatred and reports of his inferiours Fourthly he must bee a man seruing God this will serue to tēper all his gifts courage if it passe the bounds of knowledge and experience proues a rash boldnesse and wanting Gods feare wee see it often end in oppression Fiftly the Lord requireth that they deale truly first cōcerning themselues they must see that in word and deed they be found such examples vnto others as loue truth and sincirity Next they must carefully search all matters they are to deale in concerning their calling that they may giue righteous iudgement as the case requireth This they must do and haue no respect of persons Sixtly they must hate all filthy gaine and desire of riches and rewards for rewards blinde the eyes of the prudent and stop the eares of the righteous Deut. 1.13 Seauenthly and lastly a good Magistrate must bee a man well knowne and reputed and reported among gods people for wisedome for experience for courage for the feare of God Duties of spirituall Fathers and their Children for vpright dealing for the hatred of couetousnesse If they bee not knowne to bee such they can not haue that credit and reuerence among the people which is due to their place and calling And this the Apostle requireth in Gods Ministers that they haue also a good report euen of them that are without Sinnes here condemned are in election of Magistrates to respect riches and fauour of men and to neglect the former vertues and speciall marks of Christian Magistrates Examination of the Conscience Superiours First let all Superiours of all places and callings well examine themselues in and by this Law how they loue and tender their inferiours as Parents doe their Children how they go in and out before them in all pietie sobrietie and iustice if any such neglect these duties his conscience pleads guiltie and hee is subiect to the malediction of this Law Inferiours Secondly let all inferiours examine themselues with what care and conscience they haue respected the generall duties of this Law as to honour the aged the Magistrate the Minister and to performe vnto them all the generall duties beefore prescribed if they plead want of knowledge or of conscience they are guiltie and bound vp to the curse of this Law The naturall Mother Thirdly let the naturall Mother here inquire with what tendernesse and loue she hath respected the life of her child in her wombe whether shee hath nurced it with her owne brests hauing strength and meanes giuen her of God herevnto if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee The naturall Father Fourthly let the naturall Father here inquire with what care and conscience hee prouides for his familie in a lawfull calling with what wisedome and iudgement he rules his wife with what pietie and religion hee doth instruct his family whether hee suffer his children to grow vp in idlenesse and wantonnesse whether hee hath not more regarded their bodies then their soules whether they bee trayned in an honest course and calling if thou dost not respect these duties thy conscience cries guiltie and this Law condemnes thee Fiftly The naturall Children let the naturall children here inquire with what cheerefull reuerence and feare and obedience they haue honoured their Parents how they haue respected and couered their infirmities and prouided for their wants if thou bee of this number and hast neglected these duties thy conscience cryes guilty and this Law condemnes thee Sixtly inquire whether thou hast at any time by cursing mocking reuiling or smiting dishonored thy parēts or whether hast thou desired their death for any cause whatsoeuer or hast contēned their lawfull charge or hast married without their consent if these or any of these sins bee found in thee thy conscience cryes guilty and this Law condemnes thee Seauenthly Masters gouernours of Families inquire with what care and conscience thou hast taught and catechised thy Seruants what example of pietie good life thou hast giuen them how thou hast recompensed their labours with what mercifulnesse and tendernesse thou hast respected their wants with what moderation in correction and admonition thou hast ruled them if thou hast neglected these duties thy conscience cryes guiltie and this Law condemnes thee Eightly let Seruants inquire with what submission of mind Seruants
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
cum magna inperfectis sunt venialia peccata M. S. lib. 3. D. 38. A. Sixe kinds there numbred First a Lie in the doctrine of religion Secondly a Lye profiting no man hurting some men Thirdly a Lye profiting one and hurting an other Fourthly a lust and delight to lye and deceiue Fiftly a lye to please with sweete words Sixtly a Lye which hurts none profits some Quest 146. Proceed to the second kind more dangerous and hurtfull Ans First then the sinne of calumniation or slaunder is heere condemned as the great enemie of a mans good name and credit and this sinne wee may not vniustlie call a compound Lye because this sinner knits many Lyes together in one as the Psalmist speaketh Psal 119. This sinner is well described to be one that walkes about seeking all occasions to broch a false report intending thereby maliciously the hurt of any man Againe this sinner in many respects resembles Sathan hee is a a Io. 8.44 Lyer he works b Psal 101.5 priuately with soft c Psal 52 4. 2. Cor. 11.3 words full of deceit a d Reu. 12.9 malicious accuser hee spares e Psal 50.19 none that he can wound secretlie for his owne aduantage Examples for this sinne are Doeg the Edomite Zibah the false and vnfaithfull seruant of Mephibosheth the accusers of Christ and such like Preseruatiues against these biting Dogges are these First Praier Psal 52. and 35. Secondly an holy affiance and trust in God Psal 37. Thirdly the example of Christ and his Apostles Mar. 3.21 Ioh. 7.1 and 2. Cor. 6.11 Secondly the second enemie of a mans name and credit the marchant of tales or a tale-bearer is here condemned The Lord giues his people a great charge also concerning this sin Leu. 19.16 Thou shalt not marchandize tales or walke about with tales among the people Against these complaines the Prophet saying of Ierusalem In thee are men that carry tales to shed blood Ezech. 22.9 This sinner bestirres himselfe much hee frequents manie places and is acquainted with many persons Hee doth no soner sell in one place his old commodities but foorthwith in another hee stores himselfe with new These marchants are of sundrie formes Some come whispering and iesting secretly to the disgrace of other men as cursed Cham discouering his Fathers nakednesse Gen. 9.2 Cor. 12.20 Some come glozing and peruerting the words of men as where as Christ had sayd Iohn 3.19 Destroy yee this temple and I will build it in three dayes speaking of his bodie the malicious Iewes report his words on this wise This fellow sayd hee could destroy the Temple of God and build it againe in three dayes Mat. 26.61 vnderstanding his words of the materiall Temple of Ierusalem whereof he spake not a word Thirdly he that loues likes and intertaines lies and slanders is here condemned as also Psa 15.3 and Re. 21. 22. Chap. Vnto these sinners the Lord speaketh by his Prophet saying howsoeuer they cloke themselues in his Tabernacle the visible Church on earth they shall neuer rest without repentance in that mountaine of God in heauen And where as hee chargeth vs in his Law saying Exod. 23.1 Thou shalt not receiue a false tale neither shalt thou put thy hand with the wicked to be a false witnesse hee teacheth vs that to intertaine or to consort our selues with liers and slanderers and such like wicked men is the way to seduce vs to the damage and great hurt of our brethren by false testimonies in open courts of iustice Againe the holy Ghost expounds this Law saying Pro. 17.4 The wicked giueth heede to false lips and a lyar harkeneth to the false tongue where hee brandeth him that loues and receiues Lyes with these two marks first hee is an impious man next hee is a Lyar for hee that beleeues Lyes must of necessitie vtter and speake Lyes And further hee warneth in the same Chapter ver 19. Thou shalt keepe thee farre from a lying speech a speciall reason is added slay not the innocent and righteous as if the holy Ghost had sayd If thou receiue Lyes thou must at one time or another giue false testimonie against the life and blould of thy brother This we may see in practise for Saul as soone as hee receiued Doegs false reports he did not onely consent but also command the death of eightie iust and holy men And when Dauid had receiued Zibahs calumniation against his Lord and Master Mephibosheth it was the losse of that good mans lands and neere hand of his life Fourthly and lastly consider it well that like as this marchant of tales talkes of other men freely in thine house so hee will speake as largely of thee with other men With what measure you mete to others it shall be measured to you againe Mat. 7.1 Wherefore be aduised by Salomon how to entertaine all such kinde of guests Prou. 25.23 As the North winde driueth away the raine so doth an angry countenance the standering tongue Sirach 11.7 It is a shame to answere before wee heare and so to beleeue before wee knowe a certaintie Pro. 18.13 Quest 147. Proceede to Lyes in iudgement or to the sinnes committed against this Law in the publike place of Iustice Ans First here againe the Lord expounding this ninth Commaundement condemneth all such as testifie falsely in place of iudgement against anie man as greeuous transgressours of his Law Deut. 19.16.17 and 21. If a false witnesse rise vp against a man to accuse him of trespasse Then both the men which striue together shall stand before the Lord euen before the Priests and the Iudges in those dayes And the iudges shall make diligent inquisition and if the witnesse bee found false and hath giuen false witnesse against his brother then shall yee due vnto him as he had thought to doe vnto his brother Againe he saith Prou. 19.5 A false witnesse shall not be vnpunished and hee that speaketh Lyes shall not escape All common Lyes are euill specially if they tend to the hurt of any man in body goods or good name but most pernitious and damnable are such Lyes as are vttered in the publike place of iudgement and iustice where Gods doe sit or Gods vicegerents his Magistrates in which assembly the inuisible God sitteth as the Lord cheefe Iusticer himselfe Psal 82.1 This is to dare God himselfe to the face and therefore this sinner can not escape vnpunished These sinners are iustly called the sonnes of Belial 1. King 21.9.10 euen Iesabel her selfe is of this iudgement that they which will stand forth in the assembly of the Gods on earth to testifie an vntruth against the life of any man must be the very sonnes or Limmes of Sathan This knew the false Priests and therefore hired such against Christ and the first martyr Stephen Mat. 26.60 Act. 6.10 Againe consider it well that to a good man his name is as deere as his life and that other blessings lost are soner