cursing all which and the like testifie cleerely of the crueltie of the heart if concerning these thy conscience plead guiltie this Law condemnes thee Sixtly inquire also if thou hast euer actually hurt mayned murthered or indangered the life of any man by secret or open practises whatsoeuer or desired the hurt or consented to the hurt of any mans life if thy conscience plead guiltie this law condemnes thee Seauenthly inquire if thou dost not in a holy selfe loue desire and care for thine owne saluation and the saluation of others in exercising thy selfe in the meanes which God in his wisedome hath hereunto appointed as reading and hearing the word of God read and preached prayer meditation conference fasting and such like if thy conscience pleads guiltie this law condemnes thee Eightly inquire how negligent thou hast beene in shewing mercie to the poore and in commiseration to such as thou hast seene and knowne in any miserie if thy conscience plead guiltie this Law comdemnes thee Ninthly inquire whether thou hast refused reconcilement when thy neighbour hath desired it or hast outwardly pretended reconciliation but inwardly intended any crueltie in thine heart if thy conscience plead guiltie this Law condemnes thee Ministers Tenthly inquire if thou bee the Minister of Christ how thou hast respected the soules of men whether thou hast euer poisoned the soules of men with any false doctrine or matter of contention or hast done the worke of the Lord negligently if thy conscience plead guilty this Law condemnes thee Ciuill magistrate Eleauenthly inquire if god hath set thee in the magistracie how thou hast done iustice and punished crueltie and bloudshed and protected the life and state of the innocent if thy conscience plead guiltie this Law condemnes thee Twelfthly let euere man inquire in euery calling if hee hath greeued or vexed the soule of any man if he hath impaired the health maimed or hurt the body of any man as Impostors vnlearned presuming in the practise of phisicke and vnskilfull in the practise of chirurgerie to the great hurt of many if thou hast any way beene the cause of any mans death thy conscience pleads guiltie and this law condemnes thee Thirteenthly and lastly inquire with what mercifulnesse thou hast tendred the life of man and beast with what loue and lenitie in word and action thou hast conuersed with men how thou hast by all well doing desired to cheere and comfort the hearts of men for the want of these vertues thy conscience pleads guiltie and this Law condemnes thee The seauenth Law Thou shalt not commit Adultry Question 125. NOw proceede to giue vs the summe and true interpretation of this Law Answere The next iniurie that is done to a mans person is Adultrie Order because a mans wife is next to a man himselfe and most deere vnto him as his life therefore to commit Adultry is euen a second murther Summe The summe is this that God doth abhorre all vncleannesse and pollution of bodie and minde Scope To preserue chastitie and therefore so must wee with all care and watchfulnesse striuing to keepe and possesse our vessels in holinesse and honour as meet temples for his holy spirit to rest in 1. Thes 4.1 Cor. 6. The best interpreter of this Law as of the former is our Lord and Sauiour Iesus Christ Mat. 5.27.32 where first he reiecteth the Pharisaicall glosse and then hee addeth his owne true interpretation The Pharises standing first vpon the bare letter of the Law and next vpon the authoritie of their auncients did affirme and teach that this Law was onely to be vnderstoode of actuall Adultrie but our Lord and Sauiour assureth vs this Law searcheth more deepely into the most secret chambers of men hearts In this Law wee are to consider First what is forbidden All kindes of Adultrie either of the heart Mat. 5.28 to lust after an other mans wife or of the other sences as of the eie Mat 5.29 in vnchast and vnseemely sight or of the eare in hearing of rotten and vnsauerie speeches Eph. 4. or of the tast in all intemperancie gluttonie and dronkennes or of the smelling by all whorish prouocations of lust in odoriferous smells or of feeling by all vnchast touching or handling of women Or the Adultrie of the tongue is to vent the vncleane lusts of the hart by vncleane speches Eph. 4. Or actuall or corporall whoredome and adulterie where wee bee to consider first of the causes which breed this sin secondly of single whoredome thirdly of incest fourthly of vnnaturall lusts Fiftly of diuorcement Secondly what is commanded wee bee commaunded to keepe our vessels in holinesse and honour and to this end wee be first to keepe the heart watchfully exercised in holy and cleane thoughts and Godly meditations Secondly to watch ouer all the sences as Iob did his eies Chap. 21 or Ioseph did his eares Thirdlie to watch ouer the tongue that it may vtter chast holie and profitable speeches Fourthly to looke we be well fenced and guarded with the walls and bars of a pure and chast life as these First mariage Secondly temperancy and sobrietie in meat or in apparall Thirdly Religious fasts Fourthly inuocation and prayer Fiftly the societie and communion of Saints Quest 126. Now let me heare what saith Christ of this Law Ans Christ saith that actuall Adulterie is not here onely forbidden but that whosoeuer fastneth his eye on an other mans wife to the stirring vp of his hart to any vncleane motions hath offended against this Law Christ first condemneth here the adultrie of the heart Christ here teacheth that wee must keepe the fountaine cleane Prou. 4.23 for that all the actions of life streame from it The Lord condemneth an vnchast heart first for that from it proceed euill thoughts adulteries fornications Mar. 7.20.21 Secondly for that he will haue vs to obay his Lawes with all the soule all the minde and all the heart Deut. 6.4.5 Thirdly the Apostle requireth chastitie both in body and minde that is holines both in body and spirit for that man is rather that in veritie which hee is in heart and minde then what he is in outward appearance 1. Cor. 7.34 Fourthly we must be like our God and put on by Christ that image which wee lost in our first parents hee reasoneth with vs thus 1. Pet. 1.13 Be yee holy for I am holy Leu. 20.26 in soule spirit and body 1. The. 5.23 Rules for the preseruation of the heart from Adultrie are these First make a couenant with thine eyes and thine heart Iob. 31.1 and 26.6 not to thinke vpon vncleane thoughts for that they are the seed and spawne of all vncleane lusts Prou. 12.2 Secondly dispute not with the Diuell alone for hee will soone inflame thee as hee did Eue to lust after the forbidden fruit and Dauid to lust after Vriahs wife Gen. 3.3.2 Sam. 11. Thirdly if lust begin to stirre in thee Iames. 1.15 1. Pet.
Herodias daughters dauncing saith The Diuell daunceth in or by the maid The late writers speake euen the same words in effect master e Sermon on Iob. 80. Caluin saith that dauncing is but the Diuells inticement vnto whoredome Master f Mat. 14.6 Meretriciae lasciuiae turpis nota nubilis saltatio Marlora saith that dauncing in young maids is a foule note of whorish wantons A very g Tulli. Heathen speakes these words An honest man would not daunce in an open place for a great patrimonie But here they obiect that the Scripture commends dauncing in Dauid 2. Sam. 6. and Miriam with her companie Exod. 15. The answere is this first we must note the cause it was to testifie their cherefulnesse for that they saw the religion and holy worship of God to prosper Secondly they had no mixture of sex in their daunces Thirdly the forme is to be obserued it was a modest motion with the singing of a holy Psalme therefore farre was this action from all lasciuiousnesse And as the holy Ghost commendes this dauncing so hee condemnes all vaine and lasciuious dauncing as the dauncing of the daughter of a Mar. 6.23 Herodias the whorish dauncing at b Iudg. 21.21 Shiloh the dauncing before the c Exod. 32. Calfe and d Iob. 21.11 Iob noteth this as a common lure to vncleannesse Quest 127. Now proceede on to the rest of the senses that we may see also how they be baited for whoredome and vncleannesse Ans Heere also are condemned all curiositie and vanitie in confection of sweete perfumes and costly smels which serue not onely to comfort the braine but as prouocations to whoredome and vncleannes The harlot is noted for this Prou. 7.17 I haue perfumed my bed with Mirh Aloes and Cinamon and the proude women in Esais time Chap. 3.24 Thus wee see wee bee commaunded also to looke well to the sense of smelling now for the next which is the sense of tasting to it appertaine all the sinnes of intemperancie in meats and drinks And therefore here are condemned the grosse and foule sins of gluttonie and drunkennesse Gluttony and Dronkennesse as causes and common companions of whoredome and of all pollution Examples in Scripture and the experience of all ages cleere this truth fulnesse of bread and idlenesse did breede those vncleane sinnes of Sodom Ezech. 16.49 Gen. 19.33 Iud. 7.11 and Lot standing fast on his watch-towre of sobrietie could neuer be lured to any kinde of vncleannesse The Scriptures tye these sinnes together as in one string Prou. 23.20 1. Cor. 6.5 11. Gal. 5.21 1. Pet. 4.3 Lastly where the holy Ghost telleth vs that it is not good to touch a woman 1. Cor. 7.1 albeit hee forbids not holy mariage yet hee noteth also that this sense may easily be allured by touching of strange women to infect and poison the heart with vncleane lusts And thus farre of the adultrie of the senses or bridling the senses Quest 128. What can you say of the third kinde of adultrie or of the adultrous tongue Ans The tongue is a notable instrument whereby the Diuell fires and fils body and soule with the fire and rage of crueltie as we heard in the sixt Law and with vncleane lusts The word and common experience teach vs that euill words corrupt good manners 1. Cor. 15. and that a filthie speaker is a filthy liuer or hath neuer truely repented of his vncleane life for a filthy tongue is an infallible argument of an vncleane heart Mark 9. Therefore bee we commaunded to abstaine from all rotten and vnsalted communication Eph. 4.29 and 5.2.3 It is also noted for one of the markes of an harlot an impudent face and a filthie tongue Prou. 7.13.18 and in the yong widowes which Saint Paul condemneth as busie bodies and chargeth to goe to their second mariage to preserue chastitie for saith hee They speake things which are not comely 1 Tim. 5.13 Quest 129. Now proceede to speake of actuall adultrie but first let vs heare if yee haue any more speciall causes and prouocations to this sinne Ans Thus far then shall suffice of the adultrie of the heart of the senses and of the tongue which continually giue occasion and prouocation to the outward grosse and actuall sinne of Adultrie Now here wee may not forget idlenesse and the contagious societie and conuersation of the wicked first for idlenes the mother of many sinnes the Lord saith hee that follows the idle is destitute of vnderstanding Prou. 12.11 It is numbred and noted as one of the speciall sinnes of â—…om Abundance of idlenesse Ezech. 16.49 And the â—â—ostle noteth it in the young foolish widowes 1. Tim. 5.12.13 They were idle pratlers and busie bodies Next vnto this we must carefully auoide the societie and familiaritie of vncleane persons for as hee that toucheth pitch can not be cleane so hee that conuerseth with vncleane persons or haunteth vncleane places can not be cleane The charge and councell of God against this wee may see Eph. 5.7 hauing condemned Adultrie and Whoredome as most vncleane sinnes hee addeth Be not therefore companions with them And againe ver 11. Haue no fellowship with the vnfruitful works of darknes but euen reproue them rather This Dauid teacheth vs. Psal 1. Hee that consults with the wicked shall fall into their wayes and practises and hee that stands in their waies long shall bee come resolute and dissolute in all euill wherefore let vs euer desire to consort our selues with the holy and religious and to be companions of them which feare the Lord loue the children of God delight in the saints Psal 119. 1. Ioh. 2. Psal 16. and honour them in our hearts Now to speake of the first grosse sinne condemned by name in this Law that is of actuall Adultrie First I say the word vsed in the originall doth signifie the defiling of such persons as be in the maried state for which cause the Pharises restrained this Law to such onely but wee haue heard Christ teach the contrarie that not onely this grosse actuall Adultrie is here condemned but all causes and like companions of it First actuall Adultrie is the breach of Gods holy institution Gen. 2.14 and of the couenant of God Prou. 2.17 Mal. 2.14 Secondly Heb. 13.4 a sinne that God threatneth often and plagueth often in this life Thirdly there is no one sinne that God so threatneth so strangely and with such solemnitie to discouer in the Church of the Iewes for the which the partie suspected was put to a most solemne purgation and tryall openly before the Priest congregation Num. 5.12.22 Fourthly 〈…〉 Adulterer or adultresse but carry within them a 〈…〉 and snake sent from God into their bosome and thâ—eth them where euer they goe or else their state is farre 〈◊〉 a deadnesse of heart hath possest thâ—… for as the â—â—â—phet Hosheah speaketh Chap. 4.11 â—â—â—â—dome and wine 〈◊〉 away the heart so that of men
say sought vnto Christ to bee purged and healed of thy running sores or rather when Christ hath cryed in thine eares Prou. 1. Reue. 3. and offred himselfe vnto thee thou hast not hardned thine heart and resisted the heauenly calling of God and the motions of his holy spirit if thy conscience herein pleades guiltie this law condemnes thee Sixtly inquire with what inward affections and loue thou hast sought the good of thy neighbour for if in procuring his good thou hast labored but in the outward as is for forme sake and to bee seene of men and not with inward affection thy conscience pleads gultie and this law condemnes thee Seauenthly inquire what holy thoughts what Godly meditations what profitable and pertinent discourses of minde concerning God and Godlinesse thou hast how thou hast diuided thy times reseruing a good portion dailie for the exercises of godlinesse to bee spent specially in holy meditations and praiers for if these holy exercises bee wanting thy conscience pleads guiltie and this Law condemnes thee Quest 153. Thus farre haue wee seene the sence and meaning of the decalouge what the Lord commendeth and what hee condemneth in his people and how far this most holie Law excelleth all the Lawes of men Now proceede yet a little further and tell mee first how and in what sence this Law is said to bee abrogate by the Messias Ans The Iewes had three distinct kindes of Lawes giuen them of the Lord The Ceremoniall the Iudiciall and the Morall The Ceremoniall did serue the infancie and pedagogie of the old Church Heb. 1.1 for the Lord by shadowes and pictures of heauenly things in diuerse formes and measures manifested his will vnto his people Of these the Prophets testified they should haue an end and cease at the comming of Christ for wee neede not the picture when the bodie is present Daniell 9.27 The complement of his prophecie wee see in the practise of the Apostles Act. 15.9 and ver 28.29 And the Apostle assureth vs they were but shadowes of things to come and the bodie or substance of them was to bee found in Christ Heb. 7 and 10. Chapter Col. 2.16 The Iudiciall Lawes so farre as they respect that kingdome onelie began and ended with it but so farre as they haue a common equitie concerning the good of all mankinde they binde all kingdomes throughout all generations The morall Law is not abrogate nor neuer shall cease to the worlds end The curse onely annexed thereunto is abrogate to all such as are found to be in Christ for there is no condemnation to any one of them Rom. 8.1 And whereas the Apostle saith wee are freed from the Law and bee vnder grace Rom. 6.14 Hee doth plainely expresse himselfe that hee meaneth not that wee are exempted from the obedience of the Law morall but onely from the curse of it for so hee speaketh Gal. 3. Christ hath freed vs from the curse of the Law for that hee was made a curse for vs. And as touching our holie obedience to it This is the end of all Gods fauours vpon vs 1. Iohn 3.6.8 and the cause wherefore Christ hath losened vs from the bands of the Diuell sinne and death that wee might serue him in holinesse and true righteousnesse all the dayes of our life Luke 1. Quest 154. How may the true Christian performe obedience to the morall Law acceptable vnto God Ans The question is not who can or how wee may worke perfect righteousnesse for if any could worke perfect righteousnesse the Apostle would soone conclude that for such Christ died in vaine Gal. 2.21 But how a man may serue and please God in the obedience of this Law the answere is in and through Iesus Christ more distinctly in the true seruant of God these things are required first Iohn 3. Ephe. 4.18 that the spirit of grace and regeneration haue quickned him and put the life of God in him for before this grace hee is reputed of God as dead Eph. 2.1 and a dead man can not work the workes of God beefore his first repentance and freedome from dead works Iob. 6.2 Secondly if after grace receiued this man fall to sinne against God hee must recouer the former state againe by renuing his repentance beefore that in any worke hee can please God This is cleare in Dauid who during his continuance in sinne and before his humiliation Psal 51. could not please God The third point required in vs to make vs fit to serue God is a singular delight in the Law of God this also is commended vnto vs in Dauids practise Psal 1.2 and 119. ver 14.16.24.47.92 The fourth poynt is faith in Christ for without it all is but sinne Rom. 14.23 Faith will finde an allowance for euerie thought and iudge it by the word and desire an exceptance for euery thing in Christ The fift point is earnest prayer vnto God that he would renue our strength by a new supplie of grace The verie Apostles desire others to bee mindefull for them in this dutie that they may more faithfully serue Christ in the ministrie of the Gospell Ephes 6.14 Col. 4.3 Heb. 13.27 2. Thes 3.1 Quest 155. What are the speciall vses of the Morall Law Ans First we learne thereby the originall iustice and perfection of our first parents for they could obserue it and contrarily wee see by our natiue and inherent corruption for there is as it were a Law and poyson rather in our members continually rebelling against the Law of God Secondly it is a glasse for vs whereby wee may daylie view and beewaile our deformitie that beeing so humbled wee may runne to Christ Rom. 7.7 and 3.20 Gal. 3. Thirdly By it also the faithfull must bee directed as by a lanterne in euery good way to serue God in soule spirit and body in thought word and deed Psal 119. Fourthly it forewarneth vs also of iudgement and the fearefull condemnation that shall fall vpon the world that is as many as are without Christ for that they lye fast bound vnder the curse of the Law Deut. 27.26 Gal. 3.10 Quest 256. Now proceed and tell me what the curse of the Law is and how wee be freed from it Ans The Curse due vnto man-kinde by the Law of God for sinne implieth in it a three fold death First a death in sinne noted Ephe. 2.1 Secondly the death and mortalitie of the bodie which by creation was immortall as the soule Gen. 3.15 Thirdly the death of body and soule in hell torments or that finall separation from the presence of God 2. The. 1.7.8.9 commonly called the second death The third part of the Historie of man or of the reformed Adam or man in Christ renued by the Gospell restored to Grace and preserued to Glorie Question 1. IF man by nature bee so miserable and so deformed as wee haue seene by the Historie of his fall by the fearefull consequents of his apostacie and lastly most
11. Chapter to the Hebrewes that all the Fathers martyrs and godly men dead before Christ which subdued kingdomes quenched the violence of the fire stopped the mouthes of Lyons and wrought righteousnesse and obtained the promises are ascended into glory And touching the vse of this title I will omit it leauing euery one to the particular application of it to himselfe Thirdly and lastly I might adde vnto these the great supper the Lambes mariage the time of refreshing and many other such titles but I spare them and will adde onely this one which is Saint Pauls Rom. 6. ver 23. The gift of God is life eternall through Iesus Christ our Lord so that there it is called life eternall Quest 64. I pray you open vnto mee that terme aboue the residue Ans Life is the thread whereupon all our estates depend for which not onely the reasonable man laboureth but also the brute beasts yea euery mans bloud heart braine liuer arteries spirits and veines desire to retaine life for by vertue of life wee mooue that is eate drink ride play labour runne loue hate desire obtaine and doe all things and for the life wee beg craue spend worke trauaile endure torments medicines ambustions searings sawings and many other miseries Et si vita transitus tantum diligitur quomodo diligeretur si permaneret If the life that is transitory bee thus much loued how would it bee loued if it were permanent and constant First therefore by life we vnderstand a perfect life without annoyance wherein the soule liueth not onely in a corner of his castle and light shineth out but of the window or the Sunne sheweth weakely but that euery sence be absolute the eye to see and not to bee dazeled with any obiect the eare to heare both the lowest and lowdest voyce the heart and affections to desire loue hate delight know and possesse without feare want care ignorance cumberance or any interruption and generally there must bee wanting all that wee call the punishment of sinne for they are parts of death and therefore enemies to life But the iust must liue in most resplendent manner They must not bee tireable with labour nor weake nor heauy nor dull nor want any part but life is perfect and therefore they must bee able to leape ouer any wall to passe in at any doore to ouercome any beast or aduersary and finally to shew all the spirit and noble parts together and not successiuely And this was it which was signified by the Lord. Reue. 21.5 He shall wipe away all teares euery sorrow and cause of lamentation is a kind of death contrary to the true acception of life and enuy killeth the bones An other thing which belongeth to our glorified estate is the perfect knowledge that wee shall then haue of the inuisible God for wee now heare of many things but cannot come to their assurance otherwise then by a liuely faith but then wee shall see face to face the former parts of God and know perfectly all those things whereof wee are now ignorant But this limitation that wee must not thinke to know the diuinitie in perfection for that is infinite and we are vtterly vncapeable of that accomplished maiestie in so large manner as it is in it selfe There is a story of a certaine man which promised to tell what God was and all that euer hee was another to shew him his vanitie went to the sea side and digged three small pits along the same in his presence not telling what was his intention but onely desired him to consider what hee was doing At last they being made this man that could declare all that the diuinitie was asked him for what cause hee made those three holes or small pits hee receiued answere I make them said the labourer to empty all the water of the sea into these three whereat the great learned man laughed that there should bee such a doult in the world as could imagine so impossible a thing and shewed him his folly then sayd the other if I bee so foolish to endeauour to emptie all the water out of the sea into these three pits or holes how much more foolish art thou to vndertake a demonstration of the infinite maiestie of God which is greater then the sea higher then the heauens broader then from East to West and euery way insearchable So indeede it is sufficient that wee shall bee filled with the knowledge of God so much as wee are capeable of and are able to receiue for a barrell cannot containe a tonne nor an ell cannot reach a mile The Prophets widdow had all the vessels shee brough filled with oyle and so shall wee bee filled with the knowledge of him in his kingdome for this knowledge Iohn 17.3 is life eternall when there shall bee no language but wee shall bee able to interprete it no reason or riddle but wee shall be able to open and vnfold it no question or obiection but to answere it no article of religion but to beleeue embrace it no darke saying in the holy word of God but wee shall vnderstand it and nothing straunge in nature or any naturall thing but wee shall discusse and declare it like as Iotham could his owne riddle Lord how doe wee labour and trauaile euen in the greatest matters of the world without certaine knowledge especially of God wee grope at noone dayes and with all our candels and lanthornes wee cannot see him but in a glasse but then shall wee know his loue his mercy his iustice his wisdome his strength his wrath his riches his honour and his sauing health Quest 65. But as wee shall know God so perfectly whom wee neuer saw in perfection so I would gladly know whether we shall know one another in the next life and take acquaintance to our mutuall ioy as here friends doe which meete after long absence Ans I thinke there need not bee any question of this mater but rather wee should labour to know the meanes of comming to heauen then trouble our heads about the glory and ioyes wee shall receiue there what a vaine thing is it for a merchant to boast what things hee will doe at Ierusalem when hee commeth thither and in the meane time hath neither ship nor money nor knowledge of the way nor any necessary prouision to carry him to Ierusalem so it fareth with them that make these questions whom they shall know whether their old friends and acquaintance what talke and conference of worldly passed matters O fooles first of all learne how to come thither and bee assured of the right way then shalt thou not need to care for any other matter I will neuer trouble my selfe about two things first about the fashion colour and brokennesse of my carkeise in the graue without skin without forme without life secondly about the friends and acquaintance I shall haue in heauen till I come there But to satisfie this question least any part of heauenly glory
faith and vnfained repentance Gal. 3. Ans By preaching Christ and his Gospell vnto them that is by preaching their euerlasting freedome and deliuerance by the mediator Iesus Christ the true seede of the woman which is here promised should bruse the serpents head For as the woman alone was the first organ of the Diuell to bring in sinne to Adam and her owne euerlasting perdition with all their posteritie so the woman without the meanes of man became the organ of the holy Ghost to saue her selfe and the man with all their posteritie Where wee may note how true repentance is an effect of the spirit proceeding from faith and the Gospell First the Gospell of Christ is manifested to the sinner then some generall faith and grace to receiue it is wrought in the heart by the holy Ghost then followes a true * Mat. 5.2.3.4.5.6 Psal 31.5 humiliation a Psal 51. contrition and confession and so the pardon of sinne is sealed b Eph. 1.14 by the spirit of adoption Quest 22. And how did the Lord proceede with our first Parents after their repentance and true humiliation before him Ans Hee tels them that now hauing escaped the second death they must for their further humiliation beare and suffer many temporall chasticements in this life because of the great pride and corruption which is now by this rebellion and fall setled in them The woman should haue many sorrowes but specially in the concepion bearing birth and education of children The man many griefes and afflictions in this life and both in his ordinarie calling and in the end be turned to dust vnto the day of the resurrection Quest 23. What vse learne we here to make of our afflictions Ans First in them and by them to bee truely humbled assuring our selues they bee good for vs and proceed from our fathers loue Secondly euer to acknowledge that when we be afflicted it is Gods inspeakable goodnesse that they be temporall here and not according to our deserts eternall in hell The afflictions of this life to the Godly are but gentle crosses but curses to the wicked Thirdly In all thine afflictions remember thou art but as it were a little galled in the heele but Sathan brused in his head and that the God of peace will not leaue vs till hee beate him vnder our feet Rom. 16. Fourthly in the view and consideration of the frame of heauen and earth to remember how sinne is the cause of all confusion and euill on earth and the cause that heauen and earth haue lost their first glory and beautie Quest 24. What meanes the Lord by casting them forth out of that Paradise fensing the place with Angels and a fiery sword An. He meanes not that if they could find the tree of life the fruit of it might restore them to their former state for no Symbole can or could euer confer any such geare but the Lord knowing how prone wee bee by nature to hypocrisie and superstition to seeke vnto the creatures and to forget the creator hee willeth him hence forth to depend vpon his word and prouidence and to liue by faith in the Sonne of God not to trust any lying spirits any more but to waite onely on the liuing God and for this see more in maister Perkins on the Creede pag. 83. to 94. The third way to know the miserie of man without Christ by two speciall consequents of that apostacie the dominion of Sathan and sin in this present world Question 25. THus far shall suffice concerning this historie now let vs heare what may be said concerning the principal consequents effects of that apostacie Answere They are two which wee are specially to consider First the dominion of Sathan Ephe. 2. Chap. 2. the dominion of sinne Rom. 5. and both these are called Rom. 12.32 the state of vnbeleefe Quest 26. Tell me first what speciall arguments can you ground vpon the 2. Chapter to the Ephesians to demonstrate the miserie of man without Christ Ans The greatest part of this Chapter tendeth principally to that end one speciall conclusion touching this matter we haue in hand which may bee hence gathered is this Sathan and all wicked spirits our deadly enemies are of great strength and power to hurt vs Verse 1. working effectually by suggestion as a blasting contagious spirit or winde Vers in all the deformed and blinde Adams of this world hauing all men without exception in the Church and without in subiection before they bee quickned by the Gospell and holy spirit of Iesus Christ Ephe. 2.1.2.3.4.5 If here then wee would know what the deformed Adam or what the miserie of man without Christ is We haue the spirit of Christ answering vs What the deformed Adam is or the man without Christ hee is a man dead in sinnes and trespasses walking according to the course of this world after Sathan which spiritually and inuisibly worketh in him all rebellion and disobedience to the holy reuealed will of God causing him to dwell and delight in the lusts of the flesh and to follow and fulfill the will of the flesh and of the minde Quest 27. I pray you let vs heare some thing of Sathans power to hurt vs without Christ for that some feare him too much and some nothing at all Ans The power of Sathan and wicked spirits against vs may bee knowen and is manifested vnto vs in the Scripture by three speciall arguments first by their names secondly by their great knowledge and long experience in this world thirdly by their euill art and works which they haue wrought in all ages First the wicked spirits which fight against vs and which haue all vnbeleeuers in bondage are called by sundry significant names for our instruction in the olde and new Testament In the old Testament they are called by these names first the a 2. Cor. 11.3 Serpent because by the Serpent Sathan first deceiued man Secondly the wicked spirits are called b Shegnir in Leu 17.7 Goates and c Sheg in Deu. 32.17 Cowes because they did appeare vnto witches and Idolaters in this forme thirdly the name d Iob. 1 6. Zach. 3.2 3. Sathan which signifieth a deadly enemie fourthly they bee called lying e 1. King 22.22 Ioh. 8.43 Spirits because they teach lyes and fill men with errour fiftly spirits of f Hos 4.12 fornication of couetousnesse of ielousie of giddinesse of vncleannesse g Es 19.14 because these be their workes in vnbeleeuers Tibi nomina mille mille nocendi artes Luke 11.21 Ioh. 14.30.16.11 Heb. 2.14 In the New Testament ye haue these names First That Tempter Mat. 4. Secondly That euill one Mat. 13.16 Thirdly That enemie Mat. 13. ver 17. beecause hee is a speciall tempter the Father of all euill and our arch-enemie Fourthly that strong man armed beecasue hee keepeth such possession of vnbeleeuers Fiftly The Prince of this world and of death because the
let them kisse the calues And so they kissed Baal 1. King 19.18 long before in signe of loue and reuerence to that false God Thirdly an occasion to Idolatrie is the reseruation of superstitious reliques Deut. 7.25 The grauen images of their Gods shall bee burnt with fire and couet not the siluer and gold that is on them nor take it vnto thee least thou bee snared therwith Esay 30.22 Yee shall pollute the couering of the Images of siluer and the rich ornament of the Images of gold and cast them away as a menstruous cloth and thou shalt say vnto it I abhorre thee Fourthly to keepe any remembraunce of them in common speach or otherwise Psal 16.4 The sorrowes of them that offer to an other God shall bee multiplyed their offrings of blood will I not offer neither make mention of their names with my lips Exod. 23.13 Yee shall make no mention of the name of other Gods neither shall it be heard out of thy mouth Hos 2.17 I will take away the names of Baalim out of her mouth and they shall bee no more remembred by their names 5. All Societie with Idolaters Fiftly our hearts may bee stollen away to Idolatrie by ioyning in societie and familiaritie with Idolaters and here wee bee forbidden specially first to make mariages with them for that were to ioyne together the sonnes of God with the Daughters of a strange God Gen. 6.2 Mal. 2.11 Gen. 24.3.28.1.34.14 Esra 9.14 Secondly to ioyne in societie and league for wars with them 2. Chron. 19.2 Iehosaphat for ioyning with wicked Ahab in wars receiued this answere wouldest thou help the wicked and loue them that hate the Lord therefore for this thing wrath from the Lord is vpon thee Thirdly by marchandize to minister vnto Idolaters any matter to feede and keepe them in Idolatrie as our Marchants that carry wax into Popish countries or such as giue or lend pictures of Christ or his mother or Idolatrous heretical Bookes to Popish minded men Quest 84 What sinne else is here forbidden Ans Superstition is here condemned which may well bee discribed to bee a vaine feare whereby Sathan doth so possesse the hearts of Idolaters that they cannot relinquish their accustomed religion be it neuer so contrary to the holy will of God Signes of this superstitious feare are these Col. 2.23 First it is tempered set forth 1. Shew of wisdome and coloured with great appearance and shew of wisedome as if it were a seruice most acceptable vnto God Secondly next it is shadowed with great humiliation 2. Great humiliation wherein is pretended great obedience to God and man not refusing to vndergoe any condition for religion sake as wee see in Iupiters Priests and people at Listra Act. 14.13 Thirdly 3. Spares not the body this sinne is well coloured and couered in not sparing the body for these men will seeme to beare willingly any chasticement in body for mortification sake for this cause the Priests of Baal to seeme the more religious cut themselues before the people with kniues and launcers till the blood gushed out vpon them 1. King 18.28 And to this end monasticall vowes pilgrimages Popish penance c. are had in the Church of Rome in great estimation Quest 85. Proceede yet further to more branches If there bee any more of this kinde Ans Hypocrisie I adde here in the next place the sinne of hipocrisie as being a sinne most repugnant to the pure worship of God Definition for hypocrisie is a fained worship of God true in outward appearance but false in inward affection Iohn 4. and God requires of vs principally to worship him in spirit and truth This is well described and taught vs. Mat. 15.7.8 This people commeth neare vnto mee with their mouth but their hart is farre from mee Hypocrites are like whited tombes Mat. 23.27 and like folish virgins which haue light in their lamps seeme to watch as well as others till they haue most need of light then they are without Mat. 25.8 They are like bull rushes which bend downe their heads for a day but soone after looke stately and proude againe Es 58.5 Signes of hypocrisie are these First to hunt for glorie and credit in the world by seeming to loue God more then any 1. Sam. 15.13 and ver 30.31 Secondly to bee very quick in the fight of other mens sinnes but blind in his owne Mat. 7.4.5 Thirdly to regard the traditions of men more then the word of God Mat. 15. Act. 4.19 Fourthly to be carefull in the lesser dutie and carelesse in the greater to strayne at a Gnat and to swallow a Camell Mat. 23.23 The triall and examination of the Conscience The conscience here by this light truly examined will say and confesse as followeth I haue thought that if a man did worship God with a good minde and meaning after the custome of the Church of Rome it would be well accepted I haue thought the preaching of the Gospell foolishnesse I haue thought a man might well pray to Saints and Soules departed I haue thought a man for faith need not preaching but to beleeue quietly as our forefathers and as the Church doth beleeue I haue thought a man hath no such neede to read or heare the word of God with such care and conscience I neuer came to Church with such preparation as here is required and when I departed I was no whit wiser then when I came into the Church I haue thought that God being inuisible might best bee honored being represented by some Image set before vs I haue thought that Images were godly ornaments for the Church and pretie books for ignorant people I haue thought that Images specially of Christ and the Virgin Mary haue vertue and power to worke miracles I haue thought all the worship of God in the Masse very good deuotion pilgrimages reliques of Saints and such like ware as the Church of Rome sold vs to bee great helps to pietie and to Gods holy worship And for the traditions of my Fathers my opinion rested more in the auncient beleefe of my late progenitors then in the prime and immediate law of God I could neuer beeleeue but that an humble and good minde without the Law of God was as acceptable as all the instruction of the Gospell and that it was a Godly thing to fast to cut to whip and to afflict my body although I were neuer so commuanded by God it was as I thought a glorious thing to worship the Angels the Saints departed neither did I euer till now see any cause why I should not pray for my departed friends yea vntill now I cared for nothing but to please the world and I would neuer haue yeelded to worship God but because the King State and great men of the world did like and approue such actions but oh how farre haue I erred from the Law of God as farre as euer Paul went from Ierusalem or
what the Lord requireth in this law and first what this word Saboth signifieth Ans First as beefore I said this name doth properly belong to the seauenth day because of Gods rest in the creation and the rest then commanded to Gods people Gen. 2.1.2.3 on the seauenth day Secondly vnder the Law it signifieth other feasts commanded of God wherin the people rested as on the seauenth day Leu. 16.31 Thirdly sometimes it is taken for first weekely Saboth the seauenth daie secondlie the monthly Saboth the first daie of the month thirdly the Saboth of yeers euery seauenth yeere And fiftie which was their Iubil for the which they counted seauen times seauen yeares which makes fortie nine yeares and the next after which is the fiftieth was their Saboth fourthly the great Saboth and this was when the pasouer fell on the Saboth day as when Christ suffered Iohn 19.31 Fiftly the word signifieth a resting from the works of the flesh to bring forth the fruits of the spirit Heb. 4.8.9.10 which begins in this life but is perfected in heauen Sixtly it is taken generallie for all the seruice of God Ezech. 20.13 my Sabothes haue they greatly polluted The first signification literally agreeth with this Law now then first this very word teacheth vs that men should rest this daie and wee can no more take away rest from it then alter the name and nature Exod. 31.15.35.2 and that this rest is no idle rest appeareth Exod. 16.23 To morrow is the rest of the holy Saboth The Reasons wherefore God requires our rest from all our workes on the Saboth are these That men must rest on the Saboth and wherefore First the cheefest cause of this rest is that wee might wholy attend vpon Gods worship this day for that the seruice of this day requires a whole man The affaires of this life are two distinct things wee can neuer well intend the one but when wee rest from the other for let a man on the Saboth what hee can sequester himselfe from the ordinarie workes of his calling yet shall hee finde himselfe without speciall preparation and sanctification maruelous vnapt to performe the duties of the Saboth Secondly wee may truelie and cleerely shew it thus From Adams example If Adam in that state of glorie and innocencie had need of this rest that hee might the more freely giue his soule and bodie and applie himselfe to God on this daie and to the holie exercises of religion then much more wee in this state of corruption The third reason may be this for the retaining of health For health for when wee doe seriouslie exercise the minde in hearing praier and meditation the bodie must haue rest Adam had no neede of any such refreshing for he labored without wearinesse yet that his minde might more intend his holy exercises hee was commanded to rest from all his works Gen. 3.19 This reason is pointed at Deut. 5.14 saying that thy man-seruant may rest as well as thou Quest 104. But some thinke this rest of the Saboth was but ceremoniall seruing the Iewes onelie to put them in minde of their freedome from the Egiptian bondage and that they must rest from sinne and so come to euerlasting rest For the Apostle numbreth it with other ceremonies taxing the Galathians in these words Gal. 4.10 yee turne againe to impotent and begerly rudiments Yee obserue dayes as the Saboths and months as the new Moones the first and seauenth month Times as the feast of Easter Whitsontide Tabernacle Yeares as the seauenth and fitieth The Law partly morall and partly ceremoniall Ans Wee answere that the Law concerning the Saboth is partly ceremoniall partlie morall Wheras the Saboth had this vse vnto the Iewes to put them in minde of their freedome and rest by Christ we answere with the Apostle Col. 2.16.17 that in this respect it might bee a shadowe and so is abolished at the comming of Christ next whereas it was commaunded the seauenth daie from the creation of the world for this cause also it may bee said to bee ceremoniall for that the Apostles changeth the seauenth daie into the eight as they were commanded no doubt and taught by the holie Ghost But in that it was a set time appointed and consecrate of God himselfe for his publike worship and seruice in this respect it must bee accepted as Gods morall Law to bind the Gentiles as well as the Iewes for euer Reasons to proue the fourth Law concerning the Saboth to be morall are these Saboth before the Law First it was obserued and kept religiously in the Church two thousand yeeres before the ceremonies of the Iewes began and hath now continued one thousand and six hundred since they ended Secondly there are tenne speciall words Deut. 10. ver 4. or tenne speciall branches of the morall Law or of that couenant which God made with his people in Sinai But if yee take away this fourth Law ye haue but nine left Adams Saboth Thirdlie we saie If Adam in his excellencie had neede of this daie Gen 2.1.2 much more we for if the seruice of this daie was a testimonie of Gods image in him and a speciall meanes to preserue the same it cannot bee but this commandement also must bee needfull for vs for the repairing and recouering of that excellencie by Christ which we lost in Adam Apostles Lords day Fourthlie the Apostles in taking this daie and giuing for it the name of the Lords daie Reue. 1.10 beeing beefore called the Saboth and ordaining publike exercises for it do manifestly shew the necessitie of it and the equitie that it must bee perpetuall and religiously obserued Fiftly and lastly wee may reason as a godly man against the Papists thus They say the second Commandement against Images is but ceremoniall hee answereth so long as wee finde our nature so prone to set vp an Image to represent God by it and to worship God beefore it so long let that bee a morall Law to humble vs In like maner may we say of the Saboth So long as wee feele our corruption so to fight against the religious obseruation of the Saboth and so prone to prophane it so long let vs also acknowledge it a speciall Law to binde our vnbridled affections but wee shall finde a perpetuitie in the one therefore there must bee the like perpetuitie in the other Sixtlie this day is a great and glorious day by many arguments of excellencie first the first day of the world Secondly the first day of the manna Thirdly the daie of Christs Natiuitie and Baptisme as some thinke and of his resurrection as all agree Fourthlie the day the holie Ghost descended Fiftlie the day the children of Israell passed ouer the red Sea Sixtlie the daie when Aaron and his sonnes receiued their consecration Psal 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it Quest 105. Now hauing thus farre taken
with what feare and trembling with what simplicitie and faithfulnesse of hart they obey and serue their Maisters with what meeknesse of spirit they receiue their admonitions and corrections how they hate eye seruice answering againe fraud theft and to obay their Maisters in things vnlawfull if in any of these thy conscience cries guiltie this Law condemnes thee Ninthly let Magistrates examine well themselues Magistrates how they enter their callings without gifts to discharge them wisdome iudgement courage and the rest before specified what Lawes and Decrees they haue enacted for Religion and Iustice how they haue respected equitie and truth in iudgement how they redresse enormities and sinnes according to their authoritie and place if in any of these thy conscience pleads guiltie this Law condemnes thee Tenthly Subiects must examine themselues how they haue obayed the Magistrates with what conscience they haue construed and obeyed the Lawes and Statutes of the Land whether they haue prayed for their Gouernours and haue patiently borne the wicked set ouer them of God for their chastisement euery subiect not respecting these duties his conscience pleads guiltie The sixt Law Question 118. THe sixt Law is this Thou shalt not murther what is the meaning of this Law what duties bee here commanded and what sinnes are forbiden Ans First these two Lawes following fitly follow one an other first for that the one is often the cause of the other Adultry and Intemperancie breed many quarrels and murthers secondly for that Adultrie or defiling of a mans wife is next in degree to the sinne of Murther thirdly for that a heart full of compassion and loue and a chast heart goe euer together Againe the Lord is large in the fiue former commandements but short heare first because the light of nature is not so darkned in vs concerning these as in the former therefore hee vseth most words where most need is secondly for that wee are more hardly drawne to the obedidience of the first Table thirdly for that the obseruation of the first Table puts a new life into vs for the obseruation of the second The Heathen were very blinde concerning God neither did they know the depth of these Lawes of the second Table Our Lord and Sauiour Christ is the best expositor and preacher of this Law who himselfe expoundeth it in these words Mat. 5.21.22 Ye haue heard that it was said vnto them of old time Thou shalt not kill but whosoeuer killeth shall be culpable of iudgement But I say vnto you whosoeuer is angry with his brother vnaduisedly shall be culpable of iudgement And whosoeuer saith vnto his brother Raca shall be worthy to be punished by the counsell And whosoeuer shall say foole shall be worthy to be punished with hell fire In this exposition of our Sauiour Christ wee may learne many things but first generally let vs obserue these two things First how hee doth taxe and reprehend the pharisaicall glosse and interpretation of this Law Their interpretation was onely of the externall act of murther saying whosoeuer killeth shall be culpable of iudgement and this exposition of externall murther they vrge by authoritie of the auncients saying that thus the learned Fathers vnderstoode this Law saying you haue heard that is by Scribes and Pharises sitting in Moses seate by Auncients that is old Rabbies and Teachers culpable of iudgement saying whosoeuer killeth wittingly or vnwittingly willingly or vnwillingly he shall bee apprehended and adiudged in iudgement whereby is meant the inferiour courts of iustice which were kept in all parts of Iewrie and here they did qualifie and corrupt iustice and lessen punishments often contrary to Law Wee see by these few examples how corrupt the iudgement was of the Iewish Rabbines as Mat. 15. and how Christ cals them back to the Law and Prophets Thus by degrees the Fathers since Christ fell from the Gospell at last came the Schoole men and set vp Antichrist Secondly hee giueth vs his owne true interpretation of the Law where hee teacheth vs clearely that there are three kinds of murther worthy of three kindes of iudgements or punishments First the murther of the heart which is anger vnaduised for all anger is not condemned There is a Godly anger in christian zeale the whetstone of fortitude this murther to say no more is worthy your iudgement that is your correction and punishment yee doe inflict in inferiour courts Secondly the murther of the fierce countenance with addicion of some foolish word in contempt with an euill gesture and behauiour of countenance mouth tongue head hand or such like Now for this contempt of thy brother saith Christ to say no more of this kinde of murther it is worthy to bee punished by a * This Court was for the greater offences here he meaneth the synedrion in Ierusalem a court of seauentie two iudges counsell that is in an open consistorie euen in your highest courts Thirdly the next kinde of murther which the Pharises and world count light and small is the murther of the tongue whosoeuer saith Christ shall reprochfully call his brother a foole this man I tell you deserues euen the torments of hell Wee see then by the words of the best interpreter what the scope of this Law is namely the preseruation of the life and person of man for this Law striketh at the root of cruelty a sinne deepely setled in the corrupt heart of man The meaning of this Law in few words is this Thou shalt not any way greeue offend or hurt thy neighbour in his person part or whole soule or body Neither shalt thou omit any dutie of mercy or labour of loue for the good comfort health peace and welfare and continuall preseruation and saluation of thy neighbour during life And that this interpretation must be of inward sinnes as well as of outward contrary to the Pharises the Disciple testifieth with his Master saying 1. Iohn 3. He that hateth his brother is a murtherer And God being a spirit his Law must needs be spirituall for the restraining not onely of the hand but also of the heart Wherefore it is euident that in this Law the Lord would cut downe all the causes occasions and secret roots of cruelty which grow in our corrupt nature The Lord would haue our fallow ground plowed and the secret thorns of hatred and mallice digged vp for that these imbred euills are deepely rooted in vs. Quest 119. Set downe a short summe of the speciall sins forbidden and vertues commaunded in this Law Ans The generall sinnes here condemned are these for this respecteth all creatures first want of humanitie or any cruell vsage of any of the creatures for this cause the godly is said to haue respect to the life of his beast Prou. 12.10 secondly want of a prouident fore-sight to preuent dangers which may be hurtfull to man or beast The speciall sinnes here condemned are these either crueltie against our selues first soule murther as to neglect
those things which concerne saluation secondly to neglect those things which concerne the temporall state and health of body or minde thirdly actuall selfe-murther condemned of the heathen Or crueltie against our brethren in these speciall branches first of anger Secondly of a despitefull countenance and gesture thirdly an open repoach and crueltie of the tongue fourthly actuall murther of the hand which is the more greeuous the more bands of loue we break specialls here are first the murther of children by the naturall parents secondly the murther of parents by the naturall children thirdly the murther of brethren fourthly the murthering of any christian fiftly the murthering of an heathen Now what God commandeth first generally we be commanded to cherish all pittie and compassion in our harts towards man and beast Secondly all speciall duties and signes of loue and mercie are these first to looke well to our harts that we bee tender hearted and mercifull towards all men secondly to looke well to our outward beehauiour that in our countenance and gesture wee bee louing kind and mercifull vnto men Thirdly to looke well to the good vsage of the tongue thereby to benefit all men fourthly to looke wel to the hand that wee bee ready to reach forth blessings and good things to other men as the Lord hath inabled vs. Quest 120. Now let vs heare of the branches of the negatiue part in order An. The first is inhumanitie and crueltie against any of the creatures as against brute beasts all the euillvsage of them is here condēned this is one of the sins of the last times 2. Tim. 3.3 Rom. 1.30 he that is cruell to beasts will not spare the life of man when occasion is offered wee are commaunded to helpe our enemies asse Exod. 22.5 Deut. 22.6 Wee see this in Balaam who in great rage would haue slain the poore Asse when the Angell would haue slaine him and that most iustly his heart is discouered in his bloudy counsell against Gods people which Balack with all speede put in practise Num. 22. and 23. chap. God condemneth this brutish fiercenesse 2. Tim. 3.3 Ob. but we kill them dayly An. By permission since the floud Gen. 9. and therefore when we feed on the flesh of any creature wee ought to remember Gods free mercy and how sinne hath weakened our bodies which before were kept strong and beautifull onely with the fruits of the earth Secondly the Lord here condemnes all want of prouident care to preuent all dangers and euills which may be hurtfull to the life of man or beast for this cause the Lord commaunded battlements on houses to preuent dangers that men might walke safely on the house tops as the custome was in Iewrie Deut. 21.8 for this cause the goring Oxe must be stoned to death and not eaten Exod. 22.28.30 And this is the Lords care in commaunding that no pits bee left vncouered Exod. 22.33 The same may be said of rayling of bridges and of the mending of high wayes that man and beast may trauell safely without feare Thirdly next there bee three branches or kindes of crueltie against our selues here condemned in this Law And these must be first considered for if the loue of man towards himselfe be the line and rule of his loue towards other men hee that is cruell to himselfe can not bee mercifull to other men 1. Soule-murther First of this crueltie the first branch is Soule-murther Soule-murther is when a man carks and cares continually for his carkasse and neglects the state and life of the Soule his Soule lies dead in sinne Eph. 2.1 and feeles it not wants the life of God and hee knowes it not There is a necessarie diet and foode for the Soule which if yee neglect and denie the Lord cries in his word that yee kill the Soule or bee Soule-murtherers Hosh 4.6 Idle Ministers are soule-murtherers Prou. 29.18 My people perish for want of instruction and knowledge Prou. 10.21 The words of the righteous feed many Iob 23.12 Thy word is better vnto mee then mine ordinary foode for this cause the Lord complaines also against negligent Priests and Prophets Ezech. 34.3 Yee feed not the sheepe but kill them that are fed meaning by others Secondly the second branch of this crueltie against our selues is when by any sinne or sinnes we bee enemies to our owne health and so to our life and herein three speciall kindes are condemned for that by experience they be found dayly to shorten the daies and life of man All intemperancy impaires health The first kinde is all intemperancy which deuoures patrimonies brings in all excesse reueling and vncleannesse for sinnes be linked and grow vp together what a number of filthie diseases doth whoredome alone breed in men according to the Apostles doctrine and the common experience wherefore wee iustly conclude against these sinners they are cruell and vnmercifull to themselues for hearts bee eaten vp with this care the second secret enemy of a mans life is that biting eating consuming and distracting care which Christ condemneth Mat. 6. This care with the sorrowes which follow it be very euill against this Salomon warneth vs saying Prou. 17.22 a ioyfull heart causeth good health but a sorrowfull minde dryeth vp the bones The third secret enemy of a mans health and life is an improuident care for foode and raiment idlenesse slouthfulnesse condemned 1. Tim. 5. Prou. 6.6 and 10.26 Eccles. 37.11 Thirdly the third kinde of crueltie against a man himselfe is the highest kinde of crueltie that can bee named against the naturall life Actuall selfe-murther and this is actuall selfe-murther when a man laies violent hands on his owne life and imbrewes his hands in his owne bloud First such bloudy executioners bee greatly iniurious to God and men The Lord hath set forth such in his word as terrible examples for all ages to behold accounting them as monsters to terrifie all men from such vnnaturall practises as Saul Achitophel Iudas and the like Secondly the godly in extreeme sorrowes would neuer seek to end their paine on this wise as these did for they were well assured such an end was a beginning and the entrance into euerlasting sorrowes Here men must not respect the examples of Pagans nor any suggestiōs of Sathan to the contrary Dauid rores for very griefe of heart Psal 32.5 Hezekiah chattered as a Bird and could not speak for anguish of mind Es 38. Iob desired to be strangled cha 8.13 but they ouer came all their sorrowes by the spirit of faith and patience Thirdly and lastly we be not our owne but Christs 1. Cor. 6.19 Fourthly in the fourth place we be to consider of the speciall branches kinds of crueltie against other men condemned in this Law And here the first kinde is the inward and secret murther of the heart Murther of the heart beecause this is the fountaine and head-spring of all the rest out of the hart proceed euill thoughts murther
confession I beeleeue in Iesus wee make profession and confession that wee know beleeue in and rest vpon Iesus Christ And this is an excellent profession and to it belong great * Mat. 16.16 Act. 10.43 promises of things temporall and eternall Ioh. 14.1 But first here when I say beleeue in Iesus 2. Wherefore I am thus to beleeue I haue good reason so to say and so to doe first for that I finde my Sauiour Iesus Christ to bee God euerlasting of the same substance and essence with God the a Ioh. 1.14 Heb. 1. Ioh. 10. Father and God the holy ghost Secondly because the father commandeth b Psal 2.12 me to loue him and beleeue in him And so the Sonne himselfe expoundeth his fathers c Io. 6.40 charge adding this also that to beleeue in Iesus Christ is the very worke of God in our hearts Iohn 6.29 This name Iesus was for good cause giuen him of his d Mat. 1.21 Luke 1.31 father The Angell rendreth the reason when hee saith for he shall saue the people from their sinnes And there is none other Sauiour neither ought saluation to bee sought in any other True it is that Ioshua was so called because hee was a liuely type of this Sauiour in leading Gods people to that temporall rest in Canaan So are godly Princes Prophets and ministers called e Obadiah ver 21. 1. Tim. 4.16 3. Christ properly called a Sauiour Sauiours because they are Gods instruments both for temporall deliuerances and eternall saluation But Iesus Christ is truely so called and properly beecause hee saues Iewes and Gentiles his elect of all nations by his owne onely merits actiue and passiue in his life and death and for that hee applies by his holie spirit the vertue of his death and resurrection vnto euery one of his elect in his good time both to crucifie and kill the power of sinne in them and to quicken them to serue him in all holinesse and righteousnes and to cheere their hearts in all euils of this life So then hee is the onely true and perfect f 1. Cor. 1.31 Gal. 5.4 Sauiour and iustly so called Quest 21. Now what vse is there and profit and comfort by this faith Ans First here I doe and must acknowledge that I feele and finde that before Christ receiued me to mercie I was vtterly lost and in the state of them which are vnder wrath for this cause Christ saith hee came to saue them which are lost Mat. 18.11 and 15.24 Euery beleeuer feeles that without Iesus hee is but as a lost thing and vtterly forlorne and to be cast away for euer Secondly by this faith also must euery beleeuer bee comforted all his life It is the greatest matter of consolation in this life that wee haue that whereas wee meete continually with afflictions in this life yet this cheereth our hearts wee haue a Sauiour which is faithfull and mightie and who will keepe vs vnto his euerlasting kingdome This is that faith which cheered Adam in Paradise and all the beleeuers from the beginning And to this end the Angels said to the shepeheards Behold I bring you tidings of great ioy that shall bee to all the people that is that vnto you is borne in the Citie of Dauid a Sauiour which is called Christ the Lord. Luke 2.10.11 Thirdly the papists and wizards and Exorcists which abuse this holy title and name of Iesus in their holy water and exorcismes and coniuracions doe greatly blaspheme against this holy faith in Iesus Christ because they doe relie as their diuels teach and perswade them vpon the bare name of Iesus abusing it in their practises as those Iewish exorcists did in Pauls time They tooke in hand saith Luke to name ouer them which had euill spirits the name of the Lord Iesus saying we adiure you by Iesus whom Paul preacheth Act. 19.13 Albeit they abuse it greatly by their false faith yet wee may haue comfort when wee resting by a true Faith on Iesus doe call by this name instantly vpon him saying Lord Iesus helpe and Lord Iesus receiue my spirit Act. 7.59 Quest 22. Proceede on to the second title I beleeue in Christ and tell me where bee you commanded so to call the Sonne of God and so to beleeue and what you meane by this title Ans This title is vsed in all the prophecies of the old Testament concerning the Messias and in all Scriptures of the new Testament where those promises and prophecies are testified to bee accomplished as by conference of these Scriptures may be seene Psal 45. ver 6.7 and Dan. 9.24.25.26 prophecied in the old Testament Luke 2. ver 10.11 and 25. ver 4. complement in the new Testament Where Iesus is called Christ Againe promised Esay 61. ver 1. performed Luke 4.16.17.18 And againe Prophecied Psal 2. accomplished Act. 4.25 26.27 This title of Anointed among the Iewes was giuen onely to three kinds of callings Kings Priests and Prophets This title giues three callings Now for that this one blessed person is called sent and anointed of his Father a King to rule all a Priest to make expiation for all that shall bee saued a Prophet to teach all therefore iustly and truly is hee called for his excellencie the Christ the Lords anointed And whereas hee is said to be anointed with the oyle of gladnesse aboue all his fellowes Psal 45.7 wee must vnderstand that the prophecie is truely verified first Christ truely said to bee annointed in that the Father hath conferred these three offices on him onely and neuer vpon any other man or Angell Secondly for that he was anointed richly and wonderfully immediately by his father others typicially by the hands of men Thirdly for that none did euer receiue the holy ointment of God in that measure for the Spirit of the Lord rested vpon him Esa 11.2 the Spirit of wisedome and vnderstanding the Spirit of councell and of fortitude the Spirit of knowledge and of the feare of the Lord. Our Lord Christ as hee is God equall to his Father hath no neede of gifts but is the rich Lord of all Wherefore Christ is so annointed and giues freely but as hee is our Redeemer and in our nature is to execute the offices aforesaid of King Priest and Prophet hee hath need of this ointment that is of all these graces and hath receiued them in number more then men or * Io 3.34 Angels in perfection greater then men or * Col. 2.9 Angels Hee hath receiued them I say this person God and man first for the execution of his offices next that he might confer them on his members euery one in some * Eph. 4.7 measure that of his fulnesse we may all receiue this oile of gladnesse to cheere our hearts and grace for grace that is for that hee is full of grace therefore haue wee receiued this holy spirit of sanctification as deriued into vs
all the workers of iniquitie shall bee for euer damned to hell The Prophet Esay also speaking of a second and renued estate of the Church alleadgeth such things as can neuer in mans reason bee applied to this world till it bee changed As Esa 11. ver 6. The Wolfe shall dwell with the Lambe and the Leopard shall lye with the Kidde And the Calfe the Lyon and the fat beasts together and the little Child shall lead them ver 7. And the Cow shall feede with the Beare their young ones shall lye together and the Lyon shall eat straw like the Bullocke ver 8. And the sucking child shall play vpon the hole of the Aspe and the weaned child shall put his hand vpon the nest of the Cockatrice ver 9. Then none shall hurt or destroy in the mountaine of my holinesse for the earth shall be full of the knowledge of the Lord as the waters that couer the sea ver 10. And in that day the roote of Ishay which shall stand vp for a signe vnto the people the nations shall seeke vnto it and his rest shall be glorious How can this eyther bee expounded of another estate then of this earth after the later day for till the later day I am sure this neuer was nor neuer will be Ans First of all the Prophet Dauid speaking in the forenamed Psalme of the generall estate of good and euill men as of two particular persons describeth by many comparisons the different ends and issues of one and other And I will shew you that it neuer entered into his head or that he dreamed of an earthly habitation after the later day but vnder the title of the lands inheritance of dwelling for euermore of possessing the earth hee meant according to the vse of all the Prophets the accomplishment of the Lords promises to his people Israell for the rooting out of the Philistines and other wicked people For so it pleased God to entise and draw vnto him that infant-church by worldly promises vntill they grew to bee more perfect by the reuelation of Iesus Christ Dauid Psalme 15.24 calleth the estate of saluation an ascending and inheriting the holy hill for whither the soule goeth after the first dissolution thether also shall the body ascend but I trust that there is no man in Christendome so paganlike minded that he date beleeue or once conceiue so much as a thought that the soules of men wander vpon the earth after their departure out of the body and if they doe let the Parable of the rich man and Lazarus confute them And surely the Prophet doth prophecie of the kingdome of Christ in this world before the later day for immediately before in the sixt verse hee speaketh of his incarnation in the flesh and ofspring of Ishai the father of Dauid and of his annointing by the holy Ghost wherby he should rule and gouerne his Church and immediately after he prophecieth the calling of the Iewes and their collection from the foure quarters of the world and that they shall raigne ouer the children of Ammon which they shall not after the later day and therefore that place of Scripture cannot bee applyed fitly to the state of the Elect after the later day But is an Allegorie of their peace after ther returne if so be they would cleaue to the Messias and not bee Infidels denying his person and not caring for all his promises otherwise for their faith and full confidence in God and for their affinitie with Christ in the flesh they should haue seene an end of all hostilitie in the world so that no more a man should striue with his brother nor beast with beast nor any of them against mankinde but all should bee obedient to men as to their Lord which was the estate of Adam in Paradise and this place of the Prophet Esay doth liuely set out vnto vs the louing condition of men and beasts one with other before the time that the Serpent beguiled our first parents And to returne to your first speech in your obiection that it would bee more comfortable to vs to bee righted in this world and here to raigne where we haue endured all misery I answer and say alas what ioy shall ther be to a soule which is fetched downe from heauen to dwell in the earth againe Would it haue beene any comfort for Ieroboam after he was king of Israel to haue gone back againe into Egipt and raigned there like a Lord and whether were it better to bee a king among Angels in heauen or to bee a commaunder and Lord among beasts of the earth Then I will conclude that as Abraham would not let Lazarus goe forth of his bosome into the world againe no not to preach repentance to sinners then much more shall not any of the Saints eyther in body or soule come againe after the later day to haue their owne particular glory vpon this earth refined So then it being cleare that wee shall goe immediately to heauen after the later day and not remaine here vpon earth for which cause those which shall be then aliue shall be taken vp into the ayre to meet with Christ I will conclude that this place of which wee neuer heard euill word ought to bee as the strongest motiue to straine and striue both body and soule for the attaining thereof For if Dauid had rather abide in the courts of the Lords house which was the temple at Ierusalem one day then in any other place a thousand surely one houre in heauen shall bee better then a thousand yeares of pleasure and glory heare vpon the earth For the sight of Christs glory in infirmitie I meane Peter and Iohn saw him transfigured in the mount Mat. 17. made them to forget themselues their wiues children meate drinke and returne home againe and to desire to dwell with Christ transfigured and Moses and Elias Much more therfore shall the sight of Christ in perfect glory and when wee also shall appeare with him in glory engender in vs ten thousand times more ioy and delight then we can haue in earth except heauen and all the hosts both of the Trinitie Angels and all Saints come downe from heauen for to dwell in the earth and therefore I firmely beleeue that wee shall bee in heauen and not vpon earth after the last iudgement Quest 55. Now then you haue perswaded mee in the place of the Sanits glory tell mee also the conditions of that life or so much as God hath recorded in his word and the Diuines haue obserued thereof according to your knowlegde Ans It is certaine that no man with the tongue of men and Angels is able perfectly to describe the estate of the Elect in heauen after the resurrection for the Apostle witnesseth that the eye hath not seene the eare hath not heard and it neuer entred into the heart of man the ioyes that are ordained and laid vp for vs in heauen and yet the seuerall names giuen