Commandment and that of Constance sacrilegiously robs the people of the Cup in the Lords Supper CHAP. XXVII Of the False Church THus in two Chapters we have considered the Church in her self Now of the False Church which is opposite to her and her Enemy The Churches Enemies are either open or secret These are called in Rev. 20.8 Gog and Magog that is covered and uncovered Her open foes are Heathens Jews and Mahumetans The Heathens are they who feign paint and worship false and fictitious Gods The Jews deny the Trinity and the coming of the Messiah and interpret carnally what is spoken of Christs Kingdome in the Prophets spiritually The Mahumetans prefer their Mahomet to Christ and their Alcoran to the Scriptures which Alcoran that Impostor compiled by the help of a Nestorian Monk and an Arrian out of the sink of Gentilisme Judaisme Manicheisme Arrianisme other heresies The hid or counterfeit Enemies are either false Christs or Antichrists False Christs are they who brag themselves to be Christ. As Simon Magus Barcochab Moses Cretensis David Georgius and such like Antichrists are commonly all Heretikes but particularly and by way of excellency that great Antichrist 1 Joh. 2.18 Little Children now is the last time and as ye have heard that Antichrist would come even now many Antichrists are begun and 1. Epist. c. 4. v. 3. Whatsoever spirit doth not confesse that Iesus Christ is come in the flesh he is not of God but this is that spirit of Antichrist of whom you have heard that he was to come and that he is now in the World Heretikes are they who maintain stubbornly against the plain light of truth any doctrine which overthrows directly or by necessary consequence the fundamentals of Christian faith The RULES I. Not every Error makes an Heretike For either there is an error against the foundation as that of the Arrians and Marcionites of whom they denied the divinity of Christ these his humanity Or about the foundation so the Papists erre while they teach Transubstantiation which overthrows the truth of Christs humanity Or besides the foundation such errors are by Paul compared to hay wood c. 1. Cor. 3.12 II. An Heretick is made 1. by an error in or about the foundation 2. by conviction 3. by contumacie III. Not every Schismatick is an Heretike He is a Schismatick who without hurting the foundation of Faith departs from some Ceremony of the Church proudly and out of ambition The great Antichrist is he who under the name of Christs Vicar persecutes him The RULES I. The name Antichrist belongs not to one person alone but to a whole state or order of men as it were in the same Kingdom succeeding each other Even as the word of High-Priest He is not then opposite to Christ as one person is to another in respect of substance but he is opposite to him in respect of quality oâ— office Iâ— The Papists will have Antichrist to be one particular man a Iew of the Tribe of Dan the Iews Messiah and the restorer of their Religion who shall reign at Jerusalem three years and a half shall fight with Henoch and Eliah shall offer to ascend to heaven from Mount Olivet but shall be destroyed by Christ. III. But we out of Scripture describe Antichrist thus 1. That he is a man at one time one but in succession of time an order of men in the same state succeeding each other 2. Raised by Satan 3. A Christian in name onely 4. In very deed Christs Enemie 5. Sitting in the Temple of God as God 6. Reigning in that great City which ruleth over the Kings of the Earth 7. Seducing the inhabitants of the Earth with lying wonders 8. Setting a mark on his followers 9. Full of idolatry ambition avarice cruelty and impurity 10. Revealed in the last times 11. He shall be destroyed by the breath of Christs mouth and shall be overthrown by his own lovers and utterly abolished at Christs glorious coming If these things be proved the description of the Pontificians will vanish in smoak 1. He is not one particular person but an order succeeding each other as appears by the appointed time of Antichrist which extends it self even from the time of Paul and Iohn when this mystery began to appear 2 Thes. 2.7 1 Ioh. 4.3 even â—ill the coming of Christ 2 Thes. 2.8 whence that fiction of three years and a half faileth 2. He is raised by Satan 2 Thes. 2 9. his coming shall be with the power of Satan Rev. 13.4 The Dragon gave him power Whereas otherwise Magistrates are raised by God Rom. 13 2.3 c. Thirdly A Christian in name onely 2 Thes. 2.4 He sits in the Temple of God Fourthly Christs Enemy 1 Joh. 4.3 He denieth Christ to have come in the flesh to wit by the sequel of his Doctrine Rev. 13.11 He hath horns like a Lamb arrogating that to himself which belongs to Christ. Rev. 17.14 He fights against the Lamb and 19.19 and 20.8 Fifthly He sits in the Temple of God 2 Thes. 2.4 Not in that of Jerusalem which is abolish'd without hope of resurrection Dan 9.26 27. But in the Church which is Gods Temple 2â— cor 6 16. He sits that is he reigns Rev. 18.7 I sit a Queen He sits as God and exalts himself above every thing that is called God 2 Thes. 2.4 Sixthly He reigns in the great City the type whereof is The beast with seaven heads and ten hornes sitting upon many waters Where the seven heads are seven hills and seven Kings or formes of Government by a Metonymie Ten horns signify ten Kings and the waters many People and Nations Rev. 17.1 c. Seventhly Wonders are preached 2 Thes. 2.9 Lying wonders Rev. 13.13 14. He worketh great wonders so that he maketh fire to come down from Heaven upon the Earth in the sight of men and he seduceth the Inhabitants of the Earth c. v. 15. And he had power to give life to the image of the beast that 〈◊〉 shold speak c. Eighthly And he caus'd every one great small to receive his mark on their right hands or foreheads and that none might buy or sell but such as had his mark or name or number of his name c. and his number was six hundred sixty six Rev. 13.16 17 c. Ninethly Idolatry by a familiar Scripture phrase is shadowed out by a Whore Rev. 17.1 His ambition appears by that place in the Thessalonians His covetousness is noted by his gainful merchandising Rev. 18.11 His cruelty is set out by the Beast drunk with the blood of the Martyrs Rev. 17.6 His impurity by sins heaped up to Heaven Rev. 18.5 Yea these in general by the mystical name of Sodom Egypt Babylon and Ierusalem are described in which mystical Christ that is Christ in his members is crucified Rev. 11.8 14.8 Tenthly He is to be reveal'd in the last times He that letteth must be taken out of the Way 2 Thes. 2.7
larger extent then the word person For Hypostasis or Hyphistamenon is any individual substance but the word Person signifieth an individual substance compleat ratâ—onal and differing by incommunicable properties from another yet the Apostle Heb. 1.3 useth the word Hypostasis for Person by the figure called Metalepsis III. The Person in the Deity is neither the species of God or of the Deity nor a part thereof nor another thing besides the Deity nor a bare relation nor the manner onely of subsisting but the very essence of God with a certain manner of subsisting IV. Neither yet is the person a thing compounded of entity and non-entity neither are the essence of God and the manner of subsisting two different things but a thing or entity and the manner of the entity The Persons of the Deity are three Father Son and Holy Ghost The Father is the first person of the Deity existing from himself begetting the Son from eternity and with him producing the Holy Ghost The Son is the second person begotten of the Father from eternity with the Father producing the Holy Ghost The Holy Ghost is the third Person of the Deity proceeding of the Father and the Son from eternity The RULES I. The Trinity is not the number numbring but the number numbred II. The Doctrine of the Trinity is not a bare tradition of the Church but a Doctrine expressed in Holy Writ This is against the Papists who to evince the insuffiâ—iency of Scripture are not afraid to affirm the contrary III. Although in the Old Testament the Doctrine of the Holy Trinity was somewhat obscure yet it was not altogether unknown Gen. 1.1 In the beginning God created the heaven and the earth and ver 2. The Spirit of God moved upon the water and ver 26 Let us make man Gen. 3 22. c. Behold the man is become as one of us Psal. 33.6 By the word of the Lord the heavenâ— were made and by thâ— breath of his mouth all the host thereof 2. Sam. 23.2 The Spirit of the Lord spake in me his word was in my tongue Esay 6 3. holy holy holy Lord of host Esay 63.9 The Angel of his countenance to wit of God the Father saved them and ver 10. They rebelled and grieved his holy Spirit Which testimonies though the obstinate Jews go about to elude yet they will content sober Christian minds IV. But there are cleerer Testimonies in the New Testament Matth. 3.16 And the heavens were opened to him to wit to Christ And he saw the Holy Ghâ—st descending and coming upon him and ver 17 And behold a voice came from heaven saying This is my bâ—loved Son in whom I am weâ— pleased Matth. 28 19 Baptise them in the name of the Father Son and Holy Ghost â—oh 4.16 I will ask the Father and he will send you anoâ—her Comfoâ—ter and 15 26 â—hen thâ— Comforter shall câ—me wâ—om I will send to you from the Father 2. Coâ— 13.14 The Grace of our Lord Ieâ—us Christ and the love of God and communion of the Holy Ghost be with you all 1 Joh 5.7 There are three which bear witness in heaven the Father the word and the Holy Spirit V. To these may be added the Testimonies which prove the Divinity of the Son and Holy Ghost 1. From their Names 2. From their Properties 3. From their works 4. From their Divine Honours 1. The Diety of the Son is proved I. From his Divine Names In the old Testament The Aâ—gel of the covenant Malach. 3.1 He who oftentimes appeared to the Fathers to foreshew his incarnation was the Son of God is every where called Iehovah and God Gen. 16.13 18 1. 32 1.9 which place may be compared with Hosea 12.6 Ex. 3.15 Ios. 6.2 Zac. 2 1â— 3.1 2. But for the Testimonies of the New Testament they are very clear Joh. 1. ver 1 And the word was God and 17.3 This is life eternal to know thee the onely true God and whom thou hast sent Iesus Christ. Joh 20 31. but these things are written that you may believe that Iesus is the Christ the Son of God Act. 20.28 God redeemed the Church with his own blood Rom. 9.5 God blessed for ever Tit. 2.31 The mighty God Such phrases are frequent in the Revelation II. From the Divine Properties and 1. From Eternity Joh 8.58 Before Abraham was I am Rev 1.8 I am Alpha and Omega which was which is and which is to come 2. From his Omniscience Joh. 2. ver 24 25. He knew all men and needed not that any should testifie of man for he knew what was in man 3. From his Omnipresence Matth. 28.20 I will be with you to the end of the world 4. From his Omnipotency Joh. 5. ver 19. Whatsoever the Father doth that likewise doth the Son Heb. 1.3 He supporteth all things by the word of his power III. From his Divine Works Joh. 14.11 Believe that the Father is in me and I in the Father if not at least believe for the works sake IV. From Divine Honour We must believe in him Joh. 3.16 We must baptize in his Name Matth. 28.19 at his Name eveâ—y knee shall bow Phil. 2.10 2. The Divinity of the Holy Ghost is proved I. From his name God Act. 5.3 Then Peter said Ananias why hath Sathan filled thy heart to lie against the Holy Ghost and ver 4. Thou hast not lied against man but against God II. From his Properties and 1 From his Eternity Gen. 1.2 The Spirit moved upon the waters 2 From his Omnipresence Psal. 139.7 Whither shall I go from thy Spirit 3 From his Omniscience 1 Cor. 2.10 The Spirit searcheth all things even the deep things of God 3. From his Omnipotency Which is known by his works III. From his Divine works and 1 From the Creation of all things Gen. 12. Psal. 33.6 Job 26.13 and 33.4 2 From the conservation of all things Gen. 1.2 He moved on the waters a simile taken from a Hâ—n siting on her Chickens and cherishing them 3 From sending and anointing of Christ. Eâ—y 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1. Cor. 12.4 There 〈◊〉 divers gifts but the same Spirit IV. From his Divine Honours 1. We must believe in him accordâ—ng to the Creed 2. We must baptize in his Name Matth. 28.19 To him we must direct our prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the anticiâ—nt Churcâ— was wont to sing Thou sevenfold Spirit in respect of gifts V The difference of the persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and Holy Ghost the third person they differ in properties because the Father is from himself not only by reason of his essence but also of his personality The
into everlasting fire prepared for the Devil and his Angels XV. The execution of the Iudgement will presently follow upon the pronouncing of the sentence So that the wicked in the presence of the godly shall be carried away to Hell but the godly being caught up to meet Christ they shall with him enter into life eternal Mat. 25 ult 1 Thes. 4 17. XVI The end of the last Iudgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last judgement shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Oliver and that Christ shall descend no lower than to that part of the ayr in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last judgment but of a temporary judgement to be inflicted on the Enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgement this will be the meaning As the Enemies of Iehosaphat and of the Jews were slain in the fight of Ierusalem so likewise shall the Infidels be judged and thrown down to Hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19.28 the Martyrs Rev. 20.4 yea all the Faithfull 1 Cor. 6.2 3. shall judge the World and the Devils Not that Christ will share with the Saints the honour of Judicature but that they shall approve of the sentence shall pâ—aise the wisdome and justice of the celestial Judge CHAP. XXXVI Of the end of the world and life eternal the Consequents of the Iudgement THere are two consequents of the last Judgement to wit the end of the World and Life eternal The end of the World is the destruction of this visible Universe after the wicked are thrust down to Hell and the godly elevated into the Heaven of the blessed The RULES I. This is called the consummation of the World Mat. 24 3. and 28. â—â— II. The efficient cause of this consummation shall be God for it belongs to the same power to create and to destroy the world III. The matter iâ— this visible world heaven and earth and the things therein contained Peter expresly names the heavens and the elements with the earth and its contents 2 Pet. 3.10 11 12. IV Neither Helâ— nor the Heaven of the blessed shall be destroyed Foâ— there the wâ—â—ked shal be eternally tortured and here the godly for ever glorifiâ—d V. Concerning the form of this consummation it is demanded 1. Whether it shall be mediate or immediate 2. In the substance or qualities onely VI. Peter answers the first question saying God will destroy it by fire 2 Pet. 3.6 7. The woâ—ld that then was perishâ—d by water being overflowâ—d but the heavens the eaâ—th which are nâ—w by the same word are kept in stoâ—e reserved unto fiâ—e c and v. 10 The heavenâ— shall pass away with a great nâ—ise and the elementâ— shall 〈◊〉 with fervent heat the earth also and works therein shall be burned up and v. â—2 The heavens being on fire shall be dissolved and the elements shall melt with fervent heat But what kinde of fire thiâ— shall be he onely know who is himself 〈◊〉 coâ—suming fire VII Concerning the other question there be divers opinions For some will have this world deâ—troyed in its substance others in its qualities onely They who think it shall be destroyed only in qualitie by this word consumation mean a purgâ—ng and instauration Being moved â— By testimonies Rom. 8 19 20 21 22. For the earnest expectation of the creaâ—ure waiâ—eth for the manifestation of â—he sons of God For the câ—eature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the creature it self also shall be delivered from the bondage of corruption into the glorious liberâ—y of the sons of God For we know that the whoâ—â— creaâ—ion groaneth and traveleth in pain together untill now 1 Cor. 7.31 The fashion oâ— figure of this world passeth away 2 Pet. 3.13 But we 〈◊〉 for new heaâ—ns a new earth according to promise Rev. 2â— â— â—hâ—n I saw a new heaven a new earth II. By reasons 1. In the deluge the earth was not destroyed in iâ—s substance 2. Because man shall not be changed in his substance but in his qualities But they who are of the contrary opinion I. Rely on these Scriptures Psa 102.26 27. Heb. 1.11 They shall perish but thou dost remain they all shall wax old as doth a garment and thou shalt change them as a vesture c. Isa. 51. 6. Lift up your eyes to heaven and behold the earth below the Heavens shall vanish as smoak and the earth shall wax old as a garment Matth. 24.35 Heaven and earth shall pass away but my words shall not pass away 2 Pet. 3 7. But the Heavens and the Earth which now are by the same word are laid up in store and reserved for fiâ—e c. and verse 10. The Heavens shall passe away with a great noise and the elements shall melt with fervent heat the earth and all therein shall be burned and v. 12. The Heavens being on fire shall be dissolved and the Elements shall melt c. Rev. 21.1 The first Heaven and the first Earth passed away and there was no more Sea II. Reasons 1. Because this visible world was made for man to sojourn in whilest he was a traveller but when his journey is ended and he in Heaven there will be no more need of this world 2. Because this stands with the order of things For seeing eternity belongs to God who is without beginning ending but to Spirits aevum which is that duration that hath beginning but wants ending to Physical things time is ascribed consisting both of beginning and ending To the former objections thus they answer The place of Rom. 8.19 20 21 22. is not meant of the restauration of this world but of its freedome from vanity to which it is subject which vanity consists in this that most men do most wickedly abuse the service of the creatures hence by Prosopopoeia or fiction of the person they are said to desire liberty The place in 1 Cor. 7.31 teacheth rather the contrary to wit that this world shall not remain although in that place mention is not made of the world it self so much as worldly things to wit riches pleasures and such like They teach that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world which the elect shall inhabite in their heavenly countrey For there is nothing more frequent than that allegory whereby the heaven of â—he blessed is likened sometimes
For that religion is onely true which agrees with Gods word for verity and unity are convertible V. Religion should be cared for by all chiefly by Magistrates and Ministers For they are the Churches nursing Fathers by preserving Schools and Churches and by maintaining of Ministers c. VI. The true Religion is most ancient for it began in Paradise VII It is not only external but internal also Rom. 2.28 c For he is not a Iew that is one outwardly neither is that Circumcision which is outward in the flâ—sh but he is a Iew which is one outwardly and Circumcision is that of the heart VIII Religion is to be taught not to be forced IX Religion may be defended by armes but not propagated by arms Examples of pious Kings the Macchbees Emperours as Constantine and Theodosius shew this X. Reformation of things amiss in Religion belong to the prince or Magistrate After the examples of Moses Ioshua David Asa Iehosaphat Hezekiah Iosiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it liâ—s upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehojadah Macchabees Apostles c. Sure if our Predecessors had staied for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of Vertues and Works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the form or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshipped in such manner as he hath prescribed to his Church This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshipped for God so in the second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the Second external is opposed to this worshâ—p The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshipping of Idols Of the making he saith Thou shalâ— not make to thy self any graven image or likeness c. which he illustrates by enumeration of particulars following to wit of any things in Heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two-wayes 1 by bowing to them 2. by worshipping of them The Confirmation contains a threatning and a promise both are illustrated from the nature of God from the object In the one he describes himselfe to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy of the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The RULES I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the spirit of Prayers Zach. 12.10 II. The impulsive cause on Gods part are his command Promise of being heard his majesty his goodnesse his benefits But on our part is our need which is gathered by the consideration of our wants calamities tentation and dangers c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petâ—tions the Confirmatâ—on and Conclusion The Prâ—face is this Our Faâ—her which art in heaven Set down to this end that ouâ— minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made ouâ— Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. To charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concerns Gods glory the first and chief whereof is Hallowed be thy Name to this the two latter is subordinate Thy kingdom come thy will be done on earth as it is in Heaven The latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the fourth Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of Sanctification The Confirmation follows in these words For thine is the Kâ—ngdome the Power the glory for ever and ever By which we are taught 1. That God likes our Prayers because he is our King for his is the Kingdome 2. That he can hear us for his is the Power 3. That he will hear us for his is the glory 4. That his love towards us is unchangable for he is so for ever and ever The conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of prayer not as if there were merit in it
found faithfull c This Theft is called sacriledge Pro. 20.25 It is a snare to the man who dâ—voureth that which is holy c. An example of this in Achan Jos. 7. and in Iudas Ioh 12.6 d Prov. 22.28 Râ—mâ—ve not â—he ancienâ— boundâ— whiâ—h thy Fathers have set e â—am 5.4 Behold the hire of the labourers which have reaped your fields which is of you kept back by fraud câ—yâ—th a Act. 8.20 Thy money perish with theâ— who thinkest the gift of God may be obtained with moâ—y saith Peter to Simon Magus therefore they are not followers of Simon Peter but of Simon Magus who make Merchandise of holy things Like to those are they who sell Law and Justice and Offices and such like b As when chaf or such like trash is mingled with Wheat and Water with Wine Amos 8.6 That we may sell the refuse of the Wheat c, Deut. 25.13 Thou shalâ— not have in thy bag divers weights Amos 8.5 Making the Ephaâ— small and the Shekel great and falsifying the ballances by deceâ—â— d Amos 8 6. Thaâ— they may buy the poor for silver e These are like wanton sheep who when they are filled tread the remaining fodder under their feâ—t Ezâ—k 34.18 f Prov 20 14. It is naught saiâ—h the buyer but when he is gone he praiâ—eth himself g Psal. 37.21 The wicked borroweth and payeth not againe a God of old forbad the Jews to exact a price of their brethren Exod. 22 25 So Christ Lukâ— 6.35 Lend looking for nothing again Which rule is then in force when our neighbour estate is so mean thâ—t he is not able to pay b 2 Cor. 8.3 Not that others may be eased and you burthened and on the contrary c Experience witnâ—sseth how hurtful this kind of injustice is d Hither belongs the sin of stell onaâ—e or couznage when one selâ— or pawns â—hat which is alrâ—ady pawned or morgaged to another a Thâ—s is excellently refuted by that famous Sermon of Christs Mat 6.25 c. b Covetousness is far worse than excessive care for a covetous man the more he hath the more he desires and heaps therefore this vice which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire or heaping up of too much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the love of money is to be avoided 1. Bâ—cause â—t is forbid by Christ Luke 12 â—5 Bâ—waâ—e of covetousnesse 2. Bâ—cause it is idolatry Matth. 6.24 Col. 3.5 Eph. 5 15. 3. Because it is the root of all evil 1 Tim. 6 1â— c Jude v. 16 These are murmurers complainers But Paul knew how to want how to abound Phil. 4 12. Heb. 13.5 a Psa. 58.4 c. Their poison is like the pâ—yson of a Serpent like the dâ—af Adder that stoppeth his â—ars b Not every dissimulation is culpable for we are not forced still to speak the truth as shall appear in what followes but that dissimulation is understood when we conceal the truth to the prejudice of Gods glory and of our neighbour c A lye is when a false thing is signified by words or deeds with a purpose to deceive By this definition it appears 1 That Schemes Metaphorâ— Allegories and such like are not lies seeing the truth of them depends not from fictions but from the similitude they have with true things the same reason is of Ironies which are used not to deceive but to instruct such were used by Elâ—jah 1 King 18 and by Micaiah 1 King 22.2 That it is one thing to speak an untruth another to lye for one may speak an untruth by relating other mens sayings or by speaking that which he thinks to be true but he lyeth who utters a falshood either by word or gesture or any other way purposely to deceive 3. That dissembling deceits and stratagems in War are not lies so there be not perfiâ—iousnesse and perjury jâ—yned Thâ— distinction of lyes into officious jocond and pernicious shâ—wes only thâ—s that one lye is more grievous then another however no lye is excusable but by all means must be avoided both because its most severely forbid by God who is Truth it self Zach. 8 16. as also because it is a diabolical sin Ioh. 8.44 to whom the punishment must be added that is prepared for liers Psal. 5.6 Thou wilt destroy theâ— that speak lies d A false witnesse is made either out of the place and time of judicature or in judgment by the judge or by the parties in suite or by the Lawyers or by else witnessâ—s Concerning which God hath made a most severe Lawâ— Deut. 19.16 c. If a false witnâ—sse rise up against any man to testifie against him that which is wrong then both the men between whom the conâ—roversy is shal stand beforâ— the Lord before the Priests and Iudges that shall be in those dayes and the Judges shall make diligent anquisition and behold if the witnesse shall bâ— a false witnesse and hath testified faâ—sly against his brother then shall ye do to him as he thought to have done to his brother c. a Phil. 2 3. In lowlines of mind â—et each esteem others better than themselves b 1 Cor. 13 7. Charity believeth all things hopeth all things c 1 Cor. 13 5. Charity thinks not evil d Pro. 10 12. Hatred stirreth up strife buâ— love covereâ—h all sins e Mat. 7.1 Iudge not best ye be judged c. a 1 Tim. 6 4. Whereof cometh envy strife raiâ—ings evil surmisings c. examples are in Eli 1 Sam. 2. in Saul 1 Sam. 22. in Hanâ—n and Courtiers 2 Sa. 10. in the people of Melita Act. 28. b Luk. 6.14 What doest thou seek the moâ—e that is in thy brothers eye but doest not observe the beam that is in thine own eye c Calumnies arise either by spreading lies of our neighbor Exod. 23 1. Thou shalt not raise a fals report put not thine hand with the wicked to be an unrightous witnesse or by making a malicious constrâ—ction of our neighbors words and deeds Matt 26 61. This fellow said I can destroy the temple of God and raise it up again in three daies or by speaking the truth but purposly to hurt our neighbor 1 Sam. 22.9 Then Answered Doâ—g the Edomite which was set over Sauls servants and said I saw the son of Jesse comming to Nob to Abimilech the son of Ahitub and he enquired of the Lord for him he gave him victuals and the sword of Goliah the Philistine Basil saith well that a calumniator hurts three persons at one time for he wrongs the party whom he calumniates hâ— wrongâ— the heaâ—ers by possessing them with a lye he wounds his own conscience So Bernard to the same purpose saith The calumniator or backbiter and the hearer both of them have the Devil the one in his tongue the other in his ears d Prov. 27.6 Faithful are the wounds of a friend but the kisse of an enemy are deceipâ—full a Psal. 12.2 Truth hath failed amongst