to doe the like or allowed and approued or defended this practice in any man if thy conscience pleads guiltie this Law condemnes thee Eightly whether thou hast amplified the faults of any man his words or actions making them more grieuous then they were that thereby the person might bee more odious and vile before men if thy conscience pleads guiltie this law condemnes thee Ninthly whether thou hast at any time by slanders and false reports sought to insinuate thy selfe into the fauours of any man to the ouerthrow disgrace or hurt of any man if thy conscience pleads guiltie this Law condemnes thee Tenthly whether thou hast or dost accustome thy selfe idlie or vainely to walke about to know learne and carrie and tell tales and newes if thy conscience pleads guiltie this Law condemnes thee Eleauenthly whether thou hast receiued approued intertained Calumniations Libels false reports against any person if thy conscience pleads guiltie this Law condemnes thee Twelfthly whether thou hast spoken any vntruth in place of iudgement for then thy sin is the greater or hast brought any complaint or crime beefore the higher power or into any place of iustice to the hurt of any man and not for the iust and good causes which could not otherwise bee cured and amended if thy conscience pleads guilty this Law condemnes thee Thirteenth inquire all such as occupie the seats of iudgement and iustice as Iudges Aduocates and such like whether they make diligent inquisition for the truth whether they haue receiued gifts or for any respect patronized knowen euill causes acquited felonious persons or condemned the innocent or expounded the Law against knowledge and conscience to the hurt of any man or giuen sentence without any good care of the right force of hearing and examining proofes and testimonies if for any such cause thy conscience plead guiltie this Law condemnes thee Fourteenth inquire whether being a Notary or Scricbe thou hast in any writings added or detracted any thing to the obscuring or corrupting of any good cause or truth in hand to the breding of errour or any contention among men if thy conscience pleads guiltie this Law condemnes thee Fifteenth Inquire with what care and conscience thou hast labored and endeuored to purchase for thy selfe a good name credit and estimation among gods people or hauing a good name for to preserue or being lost or impaired by thine owne or other mens default how thou hast sought by good meanes to repaire it if thou hast neglected these things thy conscience pleads guilty and this law condemnes thee Sixteenth and lastly inquire whether thou dost not studie with all courtesie and loue with all plainnesse and simplicitie to liue and conuerse with men to the good of others to the hurt of no man if thy conscience accuse thee of any negligence or vnfaithfulnesse in procuring grace to any man according to his iust desert when it lyes in thy power to doe it thy conscience pleads guiltie and this law condemns thee The Tenth Law Thou shalt not couet thy neighbours House thou shalt not couet thy neighbours Wife nor his Man-seruant nor hid Oxe nor his Asse nor any thing that is his Question 149. I Pray you giue vs first some generall view of this Law Answere It plainly appeareth by this Law that the loue of God and of our neighbour and not selfe loue is the keeping of the Commandements and that hee liueth best and most holy that so much as may bee liueth and traueleth most for the good of other men and that no man liueth worse and more wickedly then he that liueth and traueleth most for him selfe The Scope of this Law is to humble vs with the sight of our naturall corruption and infection and to banish out of the heart all lusts contrary to the rules of pietie and loue and to cause vs to entertaine with minde and heart all good thoughts godly meditations and desires tending to gods glory and the good of men That wee the better see into this Law to our profit and good let vs follow this order first inquire the sence of the words next to consider the matter what is condemned and commanded in this Law and lastly let vs consider the excellencie of this Law how it differeth from the other nine Commandements and can not well bee knowen much lesse practised of any but of the beleeuer and the man truely renued by the spirit of grace First the Sence Thou shalt not couet thy neighbours house The Apostle expounds these words 1. Cor. 13. ver 5. when hee saith that loue thinketh none euill much lesse desires the hurt of the neighbour in any thing that is his House Wife c These specials are named because the thoughts of mens hearts doe most runne vpon these things which dailie meet vs in this life And by these the Lord condemnes all vaine desires and wandring thoughts of the like kinde whatsoeuer Secondlie what this Law condemneth and commandeth The tenth Law first condemneth in vs first our owne nature as vncleane and accursed Eph. 2.3 for that wee are altogether polluted with that originall corruption which by propagation hath ouerspred and infected all man kinde Rom. 5.12 Secondly for our vncleane lusts thoughts and secret motions which bee in our hearts either proceed from that corruption which hath poysoned our whole nature or be iniected into vs by Sathan or bee kindled by Sathan and our owne flesh both conspiring as it were for our perdition Thirdly for the want of originall iustice and integritie Secondly it commandeth vs first to labour with God and in all the holie meanes he hath giuen vs for a pure and cleane a Tit. 1.15 1. Tim. 1.15 heart or as Saint Peter speaketh that wee may bee pertakers of a Godlie b 2. Pet. 1.4 or diuine nature Secondly to endeuour that our hearts at all times and in all places may bee filled with good motions c Deu. 6.5 Luke 10 27. good thoughts good desires towards God and men Thirdly to crucifie d Gal. 5.24 Rom. 7.22 1. Pet. 2.9.10.11 and to fight all the daies of our life against the flesh with the affections and lusts Quest 150. Now proceede to giue vs a more speciall and cleare sight of the first euill condemned in this Law Ans First here I say then that this Law condemnes our verie nature as vncleane and that hitherto the Lord hath by the former Lawes but cut downe the branches now he smites downe the roote and whole bodie of sinne That our whole nature is infected First God himselfe testifieth whose spirit in his seruants speakes on this manner Iob. 14 4. Who can bring a cleane thing out of filthinesse And againe Chap. 15.14.15.16 What is man that he should bee cleane and hee that is borne of a woman that he should be iust Behold he found no stedfastnesse in his Saints yea the Heauens are not cleane in his sight how much more is man abhominable and filthie which drincketh
state he was naked yet not ashamed Ge. 2.25 such was the glory and maiestie of that body Now his deformitie is such that notwithstanding hee bee receiued to grace and reformed in some measure in Christ yet till hee bee refined in the resurrection hee cannot well thinke of much lesse looke vpon his owne nakednesse without shame as we see in our first Parents Gen. 3.7 If our bodies in this mortalitie haue not a shadow of that excellent glory of the first Adam it is all lost That body was blessed void of all griefes This body wee know by our common experience is subiect to euils innumerable for wanting the guarde and fense of Gods prouidence the weakest creatures euen wormes and flies in a moment of time destroy and consume it That body had a wonderfull perfection in all senses This feeble body hath many wants and great weaknes in all parts therof That body was immortall this is subiect to death and mortalitie euery houre and to death eternall if it be not freed from the second death by the precious death of Iesus Christ Retentum mentis Secondly for his soule and spirituall substance where shined most the Image of God it hath euer since lost all grace and beautie Some poore light it hath in naturall things and a generall sight of God and goodnesse seruing onely to make him inexcusable Rom. 1.19.20 Heere first the bright shining light of Gods wisedome in the mind is cleane put out and darkenesse hath possest the very seate of reason Eph. 5.8 Iohn 1.5 And that wisdome which the Scripture calls carnall earthly Receptum mentis sensuall and diuellish 1. Cor. 1.20.21 Iames. 3.15 By this we cannot comprehend God Ioh. 1.5 1. Cor. 2.14 for this is enemy to God and all goodnesse Rom. 8.7 Next this facultie is become so vaine that in spirituall things it cannot discerne between truth and errour euill and goodnesse Eph. 4.17 Lastly this man is apt onely by nature to thinke and conceiue in minde that which is euill Gen. 6.5 2. Cor. 3.5 Ierem. 4.22 so that we haue by nature the spawne of all heresie and errour Gal. 5.20 Secondly the conscience of the first man was full of true ioy peace and consolation This deformed Adam 1. Retentum conscienciae first hath left in him some conscience to check and bridle the rage of his disordered affections Rom. 2.15 2. Receptum conscientiae But his conscience is vncleane and vncomfortable Tit. 1.15 before it be purged by the bloud of Christ from dead works Heb. 9.14 Thirdly Free will is proper onely to God and no creature whatsoeuer the first man had freedome and strength to will and performe that which was good holy and right yet was he and his will mutable for God alone is immutable This man hath a certaine libertie of will in all naturall ciuill and morall actions and in euill things but no strength to will or desire that which is good and acceptable vnto God 1. Retentum voluntatis 2. Receptum voluntatis beefore grace and faith in Iesus Christ be giuen him as is manifest by these holy Scriptures Rom. 5.6 Phillip 2.13 2. Cor. 3.5 Fourthly and lastly the first Adam had a wise heart a meeke spirit and all his affections well ordered and well gouerned by the light which was in his minde This second man hath his affections but so distempered and so disordered that he cannot gouerne them Receptum affectionum but is rather ruled and gouerned by them till grace in Christ come to crucifie the flesh with the affections and lusts Gal. 5.24 The fourth argument of the first mans excellencie The fourth Argument was his soueraigne dominion and rule and power which God gaue him ouer all creatures Psal 8. But now this second Adam hath lost all that dignitie for the creatures all repine disdaine and grone to serue him Rom. 8.22 and haue all lost their first grace and beauty Tit. 1.14.15 Quest 4. What is the vse of all these arguments concerning the miserie of this deformed Adam or man without Christ Ans First the former meditation serues to humble vs by due consideration of that glory and beautie we lost and of the deformitie and miserie wee bee come vnto Secondly this meditation ought to curbe and bridle vs that we neuer let lose our hearts to sinne against God for if God spared not the first man for sinne in his excellencie he will not spare vs in this miserie Thirdly this ought to awake all sinners seeing they find themselues thus miserable without Christ to labour in all holy meanes to put on Christ that they may be freed from this bondage and recouer their former excellencie againe specially seeing that by his Gospell he reacheth forth daylie his louing hand calling such from darknesse into his meruailous light Quest 5. The second demonstration of a mans misery in vnbeleefe or without Christ what is it Ans It is the historie of mans first rebellion and apostacie from God recorded Gen. 3.1.2 Quest 6. What must we principally note in this story Ans First a conference or disputation Secondly the issue and end of it in the conference first the persons confering and disputing where consider two things First The tempter and deceiuer Sathan Secondly the tempted and deceiued Eaue Secondly the conference it selfe where consider two things First the argument waightie life and death 2. the manner 1. The tempters challenge 2. The womans answere 3. Sathans reply The issue of the conference First high transgression and rebellion is committed First they ioyne in league with Sathan Gods arch-enimie Secondly they fall into flat rebellion and breach of Gods Law Gen. 3.6 Secondly great miserie ensued The arguments whereof are First feare and trembling within Secondly shame and nakednes without Quest 7. This Scripture is very excellent what speciall points are wee to obserue in this story Ans First that Sathan is an old murtherer as our Lord Christ cals him Iohn 8.44 For that he murdred as heere wee see our first parents in the beginning Secondly how that our first parents in their first state of excellency being left of God for that instant for iust causes onely knowne to himselfe and hauing no strength but their owne they fell by degrees into many fearefull sinnes for all their wisedome and graces failed them when Gods good spirit left them Thirdly Sathans choise for instruments is to bee noted for like as then hee chose the subtellest of all beasts for that worke So in all ages for the like attempts hee desires the best wits and most apt to deceiue For Magick in Egipt and Chalde the Priests and the Astrologers serued him well in that facultie In Absolons conspiracie Achitophell serued him well for that practise Iohn 13.27 for heresie and schisme none more fit to seduce men from Gods truth as false Teachers false Prophets false Priests 1. Pet. 3.7 1. Tim. 2.14 By such
The proud haue had mee exceedingly in derision yet haue I not shrinked from thy commandements Thirdly If they scorne thee for a good cause and for godlynesse know they scorne thy master and reioyce with the Apostle 2. Cor. 12.10 I take pleasure in infirmities and reproches Heb. 11.26 c. for then my maister Iesus Christ soiourneth with mee Christ saith here is condemned the crueltie of the tongue Here therefore vnto this place belong all sins of the tongue which proceede from that secret roote of crueltie which lies hid in the heart as bitter words railing reuiling speeches backbiting slandering clamors cursing and such like A clamorous tongue argueth a foolish and an euill heart bee the cause neuer so good of which the holy Ghost warneth vs often that we be not deceiued concerning such they haue no portion in Christ 1. Cor. 6 10. neither shall they inherit the kingdome of heauen The Scripture compares the euill tongue to fire sparks and sharpe arrowes to teach vs that as these bee very dangerous instruments of murther so the tongue First all bitternes of the tongue is here condemned some men be so full of bitternes and fiercenes that there tongues seeme to be dipped in the poison of Aspes or in some deadly poyson These as Salomon saith Prou. 12.18 speake words like the prickings of a sword but in the tongue of the wise is health Such mens tongues are whetted by euill spirits and set on fire by the fire of hell for so Saint Iames speaketh Chap 3. Of this sect was Nabal as the wise seruant of Abagail reporteth saying 1. Sam. 25.14.17 Dauid sent messengers to salute our master and he railed on them now therefore take heede for euill will surely come on our master and vpon all his family for hee is so wicked that a man cannot speake vnto him Of this sect was railing Shemei who meeting Dauid in a tumultuous time openly cursed and cryed against the king that he was a bloudy and a wicked man 2. Sam. 16.7.8 And of this followship was Ishmael who is said to be fierce cruell a bitter scorner with his tongue and his hand against euery man and euery mans hand against him Gen. 16.11.12 Secondly Cursing is here condemned to blesse God and to curse men are two contraries and cannot possibly bee in one man as Saint Iames teacheth Chap. 3.9 for that one fountaine cannot send forth sowre and sweet if thou canst not blesse God thou art no true worshipper if no worshipper of god thou standest in the state of wrath and perdicion The Deuill in this man is let in and blowes hard on the coles of wrath Eph. 4.27.31 for this cause the Lord warneth often against this sinne and that his children be ready alwaies to blesse euen those which curse them Rom. 12.14 Into this sinne fell Iob and Peter vnder the crosse and in great passions of minde but they repented with bitter teares Mat. 26.74.75 Iob. 3. and 42. Preseruatiues and rules against these Sinnes are these First By faith to beehold and consider wisely of Gods prouidence So doth Dauid 2. Sam. 16.10 let Shemei alone the Lord hath sent Shemei to curse Dauid Secondly pray for such and doe them all the good thou maiest for so Christ commandeth Mat. 5. Blesse them that curse you and his Apostle teacheth the same lesson Rom. 12. recompense euill for euill to no man blesse I say and curse not And Christ himselfe practiseth it for when they cursed and railed he prayed for them Thirdly take heed of the conceit of Balack and of many blinde vnbeleeuers concerning Balaam and wizards curses I know whom thou blessest is blessed and whom thou cursest hee shall be cursed Num. 22. ver 6. for thine vnbeleefe and wicked feares may cause the Lord to let Sathan loose to smite thee and then shalt thou fasten thine eyes on witches and regard the words and deeds of lying spirits in these wicked instruments Fourthly against all the cursed speeches of godlesse men remember the comfortable words of Salomon Prou. 26.2 As the Sparrow and Swallow by flying escape so the carelesse curse shall not come Fiftly and lastly remember how the Lord hath often turned the curses of the wicked into blessings for his children as hee testifieth himselfe hee did against Balaam Ioshua 24.9.10 Thirdly Slaunder is here condemned as a most dangerous sinne of the tongue full of crueltie It is discribed thus A slanderer is one that walks about seeking all occasions to knit lyes together and to broch them maliciously intending to hurt a man in his person goods or good name The holy Ghost hath giuen vs a liuely description of this sinne in the examples of Doeg the Edomite Haman Zibah and such like in the scriptures These sinners may truely bee said to bee the sonnes of Belial for they notably resemble their father in many points First Sathan is an a Iob. 1.6.7.8.9 espie so bee they Secondly Sathan is an b Zach. Reue. accuser so bee they Thirdly Sathan is the c Io. 8.43.44 father of lyes so bee they Fourthly Sathan is malicious so bee they Fiftly Sathan is bloudie such be they Sixtly Sathan d Eph. 2.2.3 Psal 101.5 works secretly so doe they Seauenthly Sathan is very sweet in his temptations full of sugred e Iames. 1.13.14 Gen. 3 2.3 Psal 52.4 motions such bee they they speake soft and sweet but very deceitfull words Eightly f Psal 50.19 Io. 7.1 Mark 3.21 Sathan in the ende spares not his best friends no more will the slanderer spare his owne mothers sonne Quest 121. Proceede on to the fourth kinde Ans Actuall murther is here condemned If God giue not grace to quench the flame of anger and to kill the seede of cruelty in the first conception of the heart it will assuredly breake forth into the externall parts which is dangerous and if here it be not quenched this fierce flame will increase and set on fire the tongue which is more dangerous and if here it rage long it will come to the hand which is most dangerous Let bloudy men remember Ezech. 35.6 As I liue saith the Lord God I will prepare thee vnto bloud and bloud shall pursue thee except thou hate bloud euen bloud shall pursue thee And the cruel and bloudy man shall not liue halfe his dayes Rules for peace-makers are these First prouoke no man by word or gesture Secondly for peace sake leese thy right Thirdly answere no man frowardly Fourrhly consture all mens doings and sayings in the best part as much as thou canst according to the rules of pietie and christian charitie 1. Cor. 13. Actuall murther and crueltie hath many degrees and different kinds First in regard of persons for the more bands of loue knit men together the greater is the crueltie and sinne committed first the highest degree is against Parents Children or Brethren secondly against any Christian neere vnto vs for his faith and profession or louing
and eight step to hell is hardnes of heart hee that continueth without repentance in the long contempt of the holy voyce of God shall be giuen ouer to Sathan to bee hardened in his heart Rom 2.4 so as he shall neither bee touched by Gods iudgements to humiliation nor moued by his mercies to any consolation for these signes of an hardened heart may be gathered Heb. 3.7.13 First to tempt God by seeking new arguments of his prouidence power and goodnesse Secondly to see many wonders and to receiue many blessings without thanksgiueing Thirdly not to regard a long experience of Gods mercies and iustice as the people in the wildernesse Psal 78. 3. Degree of prouocation The fourth degree of sinnes perfection and the ninth step to hell is an euill or malicious hart which followes very iustly an hardened heart Wee haue naturally also an euill heart Ier. 17.9 Gen. 6.5 but the holy Ghost in the third to the Heb. ver 12. speakes of an heart which by custome of sin and as it were by art is become farre worse by many degrees for this heart is very secure not much moued with any check of conscience for any sin committed This heart swallowes vp continually common sinnes without any check lying dissembling and common oathes as light sinnes not to bee regarded and disputes not long to commit grose and grieuous sinnes and to liue in them as Herod and Herodias Agryppa and Bernice in open incest Felix and Festus in briberie couetousnesse and oppression Achah and Iezabell in Idolatry superstition and all rebellion against God An vnbeleueing heart 4. Degree of prouocation The Fift degree of sinnes perfection and the tenth step to hell is an vnbeleeuing heart This followeth a malicious euill heart as the effect followeth the cause And is indeede the iust punishment and hand of God for many sinnes aforegoing This is not to beleeue nor to giue credit to the holy oracles of God contained now in his written word This sinne greatly prouokes Gods holy spirit Num. 14.11 Deu. 32.19.20 1.31.32 examples here may bee Lots Sons the word of God seemed vnto them to bee a iest they gaue no credit to their fathers preaching Gen. 19.14 Great afflictions and griefes of minde and feares may binde vp the heart of Gods best children for a time in vnbeleefe anguish of spirit and cruell bondage Exod. 6.9 43.1 Mark 16.14 Luke 28.38.39.41 Iohn 20.25.27 The Sixt degree of sinnes perfection 5 Degree of an erring heart and the eleauenth step to hell is an erronious or idle heart giuen vp to a reprobate sense First there are two kindes of errours The one is of the vnderstanding and this we call ignorance This errour is not so dangerous 1. Tim. 1.13 Heb. 5.2 The second kinde is of the heart and affections when as these parts are not setled to rest on God and his word but are ready to embrace lies idolatry and superstition and to forsake Gods holy couenant Psal 78.37 Their heart was not vpright with him they were not faithfull in his couenant Heb. 3.8.9.10 Long contempt malice of heart and vnbeleefe against the word causeth God to smite men with his spirituall plague Rom. 1.28 Eph. 4.18.19 2. The. 2.11 The Seauenth degree of sinnes perfection 6. Degree of prouocation An heart past feeling and the twelft step to hell is an heart past feeling The heart is past feeling when the conscience hath lost her proper and essentiall properties to accuse and excuse The Gentiles were plagued with this for the longe contempt of the light of nature and the often checks of their consciences accusing them The people vnder the Gospell may farre more iustly be plagued with this spirituall plague for the contempt of the light of nature and grace shining vpon them 1. Tim. 4.2 Signes of this deadly poyson are these first wantonnes in sin secondly greedinesse in sinne thirdly to bee giuen ouer to all vncleannes Ephe. 4.19 The thirteenth step to hell and last degree of sinnes perfection is an apostaticall heart and this is the most wofull state that may bee and vnrecouerable for here men sinne in the highest degree euen the sinne impardonable they haue beefore quenched the graces of Gods spirit and now they proceede to despite the spirit of grace and to renounce the whole couenant and all the holy meanes of their saluation striuing fighting and persecuting the holy truth of God as much as in them lyeth with blasphemies and these they do cheerefully wittingly and willingly withstand and oppose themselues against Iesus Christ and his most holy spirit This sinne alone is impardonable and this is the highest degree of sinnes perfection mentioned in the Scripture The Fourth and the most certaine meane to know the miserie of man without Christ is by the Law of God for that by the Law commeth the knowledge of sinne Rom. 3.20 and 7.7.8 Question 43. WEe haue heard by very effectuall and plaine demonstratiōs how great mans misery is by nature and without Christ But the Lord yet commends vnto vs a Fourth glasse to behold our deformitie and miserie what is that Answere The great and wonderfull Law of God for thus it is written Rom. 3.20 Rom. 4.15 and 5.20 Gal. 3.19 By the Law commeth the knowledge of sin Chap. 7. ver 7.8 I knew not Sinne but by the Law Quest 44. Where is this Law written that so serues to reueale Sinne and what is it Ans I meane the morall Law of God commended vnto vs in the twentie Chapter of Exodus and this Law as I suppose Definit 1. may truely bee in this manner described The Law of God is the holy commandement of Iehouah whereby his nature and will concerning our obedience is reuealed and made knowne vnto vs. Againe first more fully to discribe what this Law is for the first cause of it The Heathen that their Law might haue authoritie and credit among men euer fayned some false God the author o◠them Minos king of Creete said his Lawes came from Iupiter Licurgus king of the Lacedemonians infers his Lawes to Appollo Solon of Athens to Minerua Numa Pompilia 2. king of the Romanes receiued his laws from Aegeria and the Turks their Alkaron frō Mahomet wee doubt not this Law came from God and of him and by him hath a most royall and heauenly authoritie and written by his owne hand giuen first to Moses and by him commended to the Church for all posterities Secondly for the matter it concerneth the will and nature of the true God When the Lord forbiddeth murther first he manifesteth his will that he is a God which abhorreth crueltie and violence in man next that by nature he is most inclined to shew mercie And likewise in forbidding adultry first hee willeth our holinesse and sanctification next hee teacheth vs that by nature hee hateth all vncleanesse of soule and body Thirdly for the forme of it it is spirituall holy and iust Rom. 7.12.14 and
them which had euill spirits the name of the Lord Iesus saying wee adiure you by Iesus whom Paul preacheth And this kinde of sinners for that they serue Sathan by some secret or open pact or bargaine and so bee bound to worship him as their God in this respect their sinne respecteth the first Law but in that by practising their art they so abuse the holie name of God The name of Iesus much prophaned by Popish exorsists and of our Lord and Sauiour Iesus Christ their sinne also is here condemned And like as we see these elder exorcists in the dayes of the Apostles had often in their mouthes the name of Iesus for they better liked the name Iesus then Christ so the popish exorcistes to this day Againe like as Sathan then by collusion gaue place to those wicked exorcistes sometimes for the greater gaine so he doth in the Church of Rome hee feares greatly the Iesuites of these times but we know the subteltie of that Serpent and how easily hee can yeeld some ground to gaine more for his cheefe purpose thereby is to hold men in more admiration loue and liking of these abhominable arts But wee bee charged to try such dreamers with all their illusions by their doctrine and faith which they professe Deut. 13. and Es 8. cap. 20. ver Againe in the coniuration or consecration of the Masse and of salt and water to make holy water they make many vaine and superstitious repetitions of the names of God with many crosses and when they prefixe it beefore Buls and pardons Charmes for health and for things lost Solution Ob. And whereas they say that many bee restored to health by such holy words and things lost are found and thefts are discouered by such Godly charmes Ans First wee must learne that God most wise hath forbidden in his Law such execrable arts and therefore wee may not expect any good by them Deut. 18.10.11 Secondly hee condemns the practise of these arts by examples in his word as in Ahaziah who sent to Baal-zebub to Eckron for the recouery of his health 2. King 1.2.3 Thirdlie if the Lord giue Sathan leaue to yeeld and grant vs our requests hee preuaileth the more with vs to fill our hearts with vnbeleefe and rebellion against the word and then hee takes from vs an outward to recompence vs with an inward euill hee remoues the lesser 1. King 22.22 Iob. 1. 1. cap. 2. The. 2.10.11 to bring the greater maladie vpon vs for the spirit of errour and vnbeleefe which did afflict Ahab was a far greater euill then all the sores and afflictions of Iob. Fourthly hee giues vs temporall ease that hee may procure our eternall disease therefore let not our health or any blessing of this life bee more precious vnto vs then Gods great charge and our faith in Christ Lastly wee are to know it for Gods diuine truth that charmes figures words characters can doe nothing if any thing be done and acted Sathan is the author couering himselfe vnder these shadowes And when Sathan obeies witches or wizards to effect any thing by their arts and charmes expected of ignorant people it is to retaine all these sinners in vnbeleefe and that hee may seeme carefull to obserue his league and couenant made with his instruments and vassals concerning such practises Quest 92. Proceede to the fourth speciall sinne here condemned Ans The holy Apostle saith that Gods name is prophaned when his word and doctrine is blasphemed 1. Tim. 6.1 The contemners of religion and of the Gospell spare not to disgrace to iest and scorne holy Scriptures to their owne euerlasting perdition in priuate houses in open theaters against such the diuine oracle of God speaketh Prou. 13.13 Hee that despiseth the word shall bee destroyed but hee that feareth the Commandement hee shall bee rewarded Againe to this place appertaines the great charge of God to this people that no man by his life and conuersation giue none occasion to the enemies of Gods truth to blaspheme the truth professours of the Gospell by their euill life cause the word of God to bee blaspemed 1. Tim. 6.1 Let as many seruants as are vnder the yoke count their maisters worthy of all honour that the name of God and his doctrine bee not euill spoken of Leu. 22.31.32 Yee shall keepe my commandements and doe them I am the Lord neither shall yee pollute my holy name but I will bee hallowed among the children of Israell I the Lord sanctifie you Rom. 2.23.24 Thou that gloriest in the Law through breaking of the Law dishonourest thou God for the name of God is blasphemed among the Gentiles through you And here the greater the persons offending are the greater reproch they bring to God and his word and the greater wrack and calamitie is like to fall by their offence vpon the Church and people of God This is cleere in the examples of Eli and his two sonnes 1. Sam. 2.17 for their sinnes caused the seruice of the Lord to bee abhorred and then great afflictions followed Quest 93. What is the fift speciall sinne here condemned Cursing Ans The sinne of imprecation cursing and execration for in such speeches men do inuocate the name of God The word signifieth to bee cut off or to desire of God to be cut off or that some vengeance from God may smite him Mat. 26.74 Imprecation is eyther first of men as of our owne selues or other men or secōdly of the other creatures All kinds of cursing are forbidden Le. 19.14 Thou shalt not curse the deafe nor put a stumbling block before the blind but shalt feare thy God I am the Lord. Rom. 12.14 Blesse them which persecute you blesse I say and cursse not Mat. 5.44 Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and examples for all ages bee recorded in Scripture The bloody Iewes which sought by all meanes to kill the holy Apostle bound themselues with a rash and impious oath or rather desire of God to cut them off and to giue them ouer to Sathan if they did either eate or drinke before they had killed Paul Act. 23.12 And this was one of Peters sinnes when hee denied his Master Mat. 26.74 For it is written Then beeganne hee to curse himselfe and to sweare saying I know not the man here the diuell watcheth this oportunitie for swearing cursing haue one spirit for their father supplanted this good seruant of Christ and gaue him a wound the smart and remembrance whereof beeing cured did no doubt exercise his heart to the houre of death and this was Iobs sinne Chap. 3. The cursing of other men is to wish some great euill from God to fall vpon them so Shemei did to Dauid in his troubles in that great conspiracie of Absalon 2. Sam. 16.5 he came forth and cursed and hee cast stones at Dauid crying and cursing hee said come
men sinne against this Law First when they giue wastfully and prodigally any part of their patrimonie or substance without respect in what measure to whom and when they giue Psal 112.5 A good man is mercifull in giuing lending but he will measure his affaires with iudgement Secondly whē men for sundry respects giue that which is not their owne They will vse the purses and goods of other men to keepe countenance and credit and that they may seeme bountifull such must learne of the Apostle Eph. 4.28 that if they will be liberall they must labour and worke with their hands the thing that is good that so they may giue vnto the needie The seauenth and last kinde of secret theft in Contracts here condemned is in lending taking for vsury and giuing for interest First for taking for vsurie or for the vse and for the lone of any thing lent if there bee not a damnable secret Theft committed against this Law in the Contract of lending called vsurie then in vaine hath God giuen his Law against it Exod. 22.29 Deut. 23.19 In vaine did the Prophets and Expounders of the Law threatten for this kinde of sinne Ezech. 18. Chap. Psal 15. In vaine doth God require of his children a mercifull lending vnto their knowen religious needy brethren Deut. 15. Luke 6.35 Mat. 5.42 In the blinde papacie there was none in this Land did practise vsurie but vnbeleeuing Iewes nor to this day in the Popes dominions any dare professe this practise for if any bee iudicially found in this sinne he shall neither be pertaker of their Sacraments nor be buried in their burying places if hee dye without repentance that is say they without restitution The Pagans abhord this sinne as the very bane of a common wealth And least any here doubt what this sinne is howsoeuer such as liue in it can neuer be satisfied yet this is cleare that the Lord describes this sinne on this manner Exod 22.29 Ezech 18. Nehe. 5. vsury is a gaine by couenant open or secret mentall or verball committed in lending when the borrower is bound in any manner to repay the principall with some aduantage for the vse of the thing which is lent Theft in giuing for vsury or for the loue of money to vsurers is here condemned The wicked in borrowing are noted first they borrow not for want but to satisfie their lusts Secondly They pay not againe Psal 37.21 Thirdly they borrow of Vsurers If thou borrowest of Vsurers first thou art in bondage to a bloody and vnmercifull man Prou. 22.7 Secondly thou canst not bee free from contention and a miserable life Ier. 15.10 Thirdly thou must gaine vniustly to make an vniust payment to the Vsurer In cases of extremitie first goe to God by prayer next flee to the communion of Saints Lastly sell all to preserue life Nehe. 5. Quest 137. Now of secret practises against this Law out of Contracts Ans First secret theft in Courts of Iustice is when either the iudge doth peruert iustice or the Aduocate patronize a knowne euill cause for filthie lucre concerning this the speciall charge of God is written Deu. 16.18 Iudges and Officers shalt thou make thee in all the Cities which the Lord thy God giueth thee throughout the tribes and they shall iudge the people with righteous iudgement Wrest not thou the Law nor respect any person neither take reward for the reward blindeth the eies of the wise and peruerteth the words of the iust That which is iust and right shalt thou follow that thou mayest liue and possesse the land which the Lord thy God giueth thee delayes in Iustice to the impouerishing of our neighbour is here condemned Secondly here are condemned all kindes of secret thefts in the inordinate and disordered life which is not to liue within the bonds of a lawfull calling to the good of others against this the Apostle disputeth 2. Thes 3. and forewarneth vs by many reasons to auoide it To this head appertaine these branches following First all the secret nests of idle disordered people that haunt or liue by idle vaine vnseemely sports and games in play-houses dicing dauncing tabling-houses cock-pits Beare-bayting places dishonoring God greatly in the abuse of his creatures All these kindes of vnlawfull sports are but very nests of theeues which liue against God and his Lawes to themselues stealing the bread and goods of other men secretly more plainely these reasons serue to condemne all theeues of this kinde First they liue contrary to the first generall decree of God Gen. 3.19 In the sweat of thy face shalt thou eate thy bread Secondly they worke not that which is good as the Apostle chargeth Eph. 4.28 Thirdly they liue to and for themselues as Epicures for pleasure Fourthly they deuour the bread of other men Fiftly they haue no word nor example of God to allow this vaine kind of life but all the booke of God condemnes it and the practise of all ages and Churches Thirdly to liue by magicall arts as all Sorcerers Magicians doe is a very impious kinde of theft of this kinde an example is giuen vs. Act. 16. ver 16. When Paul and his companie went to prayer a certaine maid hauing a spirit of diuination met them which gate her Masters much aduantage with diuining Fourthly Idlenesse belongs to this kinde of inordinate life a very secret and dangerous kinde of theft and the mother of many fowle sinnes This sinne is against Gods generall decree of labour Gen. 3.19 one of the sinnes of Sodom Ezech. 16.4.6 Prou. 6.6 1. Timoth. 5. breedes many sinnes 2. The. 3. Fiftly the profession of beggry is an other kinde of theft and may well be referred to the inordinate life against this the Lord made his Law Sixtly and lastly the remoouing of land-markes is an other secret kinde of theft which the Lord condemnes in the Law and in the prophets the best expounders of the Law Deut. 27.17 Cursed be he that remoueth his neighbours marks and all people shall say Amen This Salomon expoundeth in these words Prou. 22.28 Thou shalt not remoue the auncient bounds of pastures or fields which thy Fathers haue made Then they be accursed and condemned as ground theeues which depopulate whole Townes and Hamlets and so ioyne house to house and field to field till there bee no place for the poore auncient inhabitants to dwell neere them Esay 5.8 Quest 138. Now come to the more open kindes of theft here condemned Ans First Prou. 20.25 Mal. 3.8 Sacriledge is a most wicked kinde of theft here condemned and this is to rob God of those holy things which concerne him and his diuine worship Rom. 2.22 Secondly all oppression extortion robberie and open practise of any theft by sea and land 1. Cor. 6.9 Know yea not that the vnrighteous shall not inherit the kingdome of heauen as Theeues Couetous Drunkards Raylers Extortioners Luke 3.14 The Baptist chargeth the Souldiers conuerted vnto Christ That they doe
before restitution Leu. 6.1 and 7. Mat. 5.23.24 but most clearely Num. 5.6.7 That hee which restoreth not shall dye in his sinnes Ezechiel 18.33.15 A seruant in Master Musculus time hauing stollen seauen pounds from his master feare and shame caused him to hide it long to the torment of his conscience and danger of his life but beeing penitent restitution brought ioy to Master and man Com. 8. Next this wee bee taught by examples that euery beleeuer must bee ready to practise as Samuel was if any such sinne could bee found in him 1. Sam. 12.3 and the good penitent Zacheus in Christs time Luke 19. and the great Vsurers which many wayes had oppressed their brethren in Nehemias time Chap. 5. for these were taught and by their examples teach vs to practise restitution Here the Diuell casts many blocks and doubts in our way Obiect 1. First the shame which may follow restitution priuate or publike reproch more or lesse Ans Honour and Peace and Libertie and Glorie is promised to all true harted conuerts and the reward of sinne and impenitencie is shame temporall and eternall Rom. 6.20.21.22 Obiect 2. Secondly must the Sonne restore the goods which the father hath gotten by oppression and vsurie Abac. 2. Woe vnto him that gathereth euill gotten goods Ans What the sonne knowes to be euill gootten can not bee well and iustly kept from the right owners Ezech. 18.14 Prou. 28.8 Obiect 3. Thirdly I know not the speciall persons whose goods I possesse by mine owne or my parents or my friends euill practises Ans Doe as Zacheus did deale the more bountifully with the poore Luke 19.8 Obiect 4. Fourthly I haue nothing to pay Ans Offer thy seruice make manifest thy remorse and repentance with teares Fiftly the tryall of controuersies for goods and lands in courts of Iustice for the maintaining of equitie and right that euery man may possesse his owne is here commanded But here men must be very mindefull and carefull to keepe rules and to keepe within the band of Charitie First goe not to Law for trifles for that bewraies an euil heart in thee Beare iniuries and losses as much as may bee 1. Cor. 6.7 Rom. 12. Secondly desire not to produce into publike Courts of iustice that which may well bee decided by graue and godly discreet men priuately 1. Cor. 6.5 Is there not a wise man among you no not one that can iudge betweene his brethren Thirdly desire not to bring thy brother to such Courts as where hee may be more molested with delaies and other greefes then the truth of the cause tried and manifested Fourthlie let not the following of anie cause in Law coole thy loue in performance of any dutie to thy brother or weaken thy faith in performing anie seruice or worship vnto God Quest 141. Let mee heare how the Conscience may be here examined Ans First inquire and search carefullie whether thine heart bee addicted to couetousnesse whether thou art caried away from God in the greedie desire of riches in seekeing them by vnlawfull meanes whether thou dost possesse them with distracting cares and vexation of minde with any affiance and trust in them if thy conscience pleads guiltie this Law condemnes thee Secondly Inquire whether in any contract bying selling lending letting giuing thou hast dealt deceitfully with anie man by anie coloured shadow in word or deed doing to anie man that which thou wouldest not haue done to thy selfe if thy Conscience pleads guiltie this Law condemnes thee Thirdlie inquire whether thou hast not an euill eye and an euill vnquiet hart to see an other prosper by thee imagining his commoditie to bee thy hinderance if this gnawing and biting enuie bee in thee thy conscience pleades guiltie and this law condemnes thee Fourthlie inquire whether thou hast being a iudge for rewards peruerted iudgement or being an aduocate patronized a knowen euill cause for filthie lucre sake if thy conscience pleads gultie this Law condemnes thee Fiftlie inquire whether thou hast wastfullie mispent thy goods or patrimonie or giuen to anie man or for anie vse or cause the goods of other men if thy conscience pleads guiltie this Law condemnes thee Sixtlie Inquire whether thou hast euer practised vsurie extorsion oppression robberie any kinde of theft by Sea or Land if thy conscience pleads guiltie this Law condemnes thee Seauenthly inquire whether at any time thou hast liued or gotten thy liuing without the bounds of a lawfull calling in a disordered life as by vaine vnprofitable vnseemely sports and plaies or by anie euill Art whatsoeuer if thy concience plead guiltie this Law condemnes thee Eightly inquire whether thou hast liued an idle or vnprofitable life or by the profession of beggerie being sound of limmes able to labour for yeares and strength of bodie if thy conscience pleads guilty this Law condemnes thee Ninthly Sacriledge Church-robbry inquire whether thou hast gotten into thy possession or vse any part of Church goods Tithes Lands and Houses which by due right appertaine to the maintenance of Gods holie worship and seruice and for the releefe of the poore if thy conscience pleads guiltie this Law condemnes thee Tenthlie inquire with what quiet contentation of minde thou dost liue and rest in thy place and calling and condition of life which the Lord hath giuen thee whether thou dost not swell in heart and disquiet thy minde with the desire of a greater preferment or seeke an higher standing or function beefore thou art lawfully and orderly called of God therevnto if thy conscience pleads guiltie this Law condemnes thee Eleauenthly inquire whether thou hast not with all singlenesse of heart truth and justice endeuored at all times to giue and help euerie man to his owne right if in any matter or cause thy conscience pleads guiltie this Law condemnes thee Twelftlie Inquire whether thou hast not a mercifull hart with bowels of compassion and commiseration to tender the necessitie wants of the poore if thy conscience accuse thee of anie hardnesse of heart or of vnmercifulnesse to the poore thy conscience pleads guilty this law condemns thee Thirteenth inquire whether thou hast truely and iustly restored to thy neighbour his goods which are come into thy hands being lent or found or committed to thy custodie or pawnes or howsoeuer thou dost possesse the goods of other men for without restitution and before thou hast restored to euerie man his owne whatsoeuer is detained vniustlie from him thy conscience pleads guiltie and this Law condemnes thee Fourteenth and lastlie inquire whether thou hast disquieted the peace of anie man by suites of Law for trifles or for anie cause which wise and discreet neighbours could end without suite or whether by anie such courses loue wax cold in thee if thy conscience pleads guiltie this Law condemnes thee The Ninth Law Question 142. PRoceede to the Ninth Law Answere This Law is concerning the preseruation of our brothers good name which is and must
be deare and precious vnto him The Sence is this Thou shalt not beare false witnesse that is speake not anie vntruth to the disgrace or hurt of thy brother for anie cause in anie place but speciallie in iudgement All sins whereby our neighbours good name and credit is anie waie impaired is here condemned Quest 143. Doth the Lord here condemne hard conceits and mistrust of heart Ionathan thinks well hopes the best of his father Saul 2. Sam. 20.2 An. Assuredlie the Lord and searcher of all harts here first chargeth vs not to keepe and hide in our hearts anie hard conceits against anie man euer more mindfull of that Apostolicall rule 1. Cor. 13.5 Loue thinketh none euill Contentious proud spirits are full of this sin 1. Tim. 6.3.5 they cannot want as the Apostle speaketh Enuie Strife Railings euill Surmisings And this sin our Sauiour condemnes Mat. 7.1 Iudge not saith hee that is carry not hard conceits and euill surmisings in you hart against any man Hee doth not forbid considerate and wife reproofe by Minister or magistrate or anie godlie admonition but that we censure no man vniustly or hardlie or misdeeme of that which is well done or spoken or to cast downe and condemne anie man for a light fault as for a hainous offence Preiudicium tollit omne iudicium Take heed of this secret poyson for thou canst hardly doe good or receiue good from thy brother so long as thou art possest with this euill sicknesse Quest 144. And how many waies doe men outwardlie yet secretly disgrace their brethren Ans Principallie these three waies first by reueling their secrets Secondlie by foolish iesting Thirdly by flatterie and fained coulored speeches soothing men in their sinnes against God and men First for reueling or discouering of secrets to the disgrace of thy neighbour the Lords iudgement of such a one is this hee wants loue and vnderstanding faithfulnesse and iudgement he respects neither God nor man 1. Pet. 4.8 If loue couer a multitude of sinnes it is a badge of an euill heart to discouer a few infirmities 1. Cor. 13.7 Loue beleeueth all things hopeth all things Prou. 11.12 Hee dispiseth his neighbour in reuealing his secrets is destitue of Wisedome but a man of vnderstanding will keepe silence he that goeth about as a slanderer discouereth a secret but he that is of a faithfull hart conceleth a matter The curse of Cham for this sin may be a warning for all ages Gen. 9.25 Secondly for foolish iesting to the disgrace of other men is here condemned This sinner for that he greeues much tender hearts is a very murtherer as is before shewed in the sixt Commandement Sarah could not beare that scornefull Ishmael in one house with her good Sonne Isaack Gen. 21. And Michol shee lost Dauids heart by her foolish iesting 2. Sam. 6.23 Many proud wits and vaine harts seeke praise for their pleasant conceits and iesting to the shame and greefe of others Preseruatiues against this euill are these First Prayer The mouth of the wicked and the mouth full of deceit are opened vpon mee they haue spoken to mee with a lying tongue They compassed about mee also with words of hatred fought against me without a cause for my friendship they were mine aduersaries but I gaue my selfe vnto prayer Psal 109.3.4 Against such hee prayeth instantlie Psal 35. complaining ver 15. The abiects assembled themselues against mee and I knew not they tare mee and ceased not with the false Scoffers at bankets gnashing their teeth against mee ver 21. And they gaped on mee with their mouthes saying Aha Aha our eye hath seene Secondly Consolation by meditation in the word Psal 119. ver 23. Princes also did sit and speake against mee but thy Seruant did meditate in thy Statutes ver 51. The proude haue had me exceedingly in derision but I remembred thy iudgements of old and haue beene comforted Thirdly remember thy Maister and Lord and Sauiour Iesus Christ they railed they reuiled they mocked him euen in his passion Mat. 27.39.40.41 and hee endured Heb. 12.3 Thirdlie smooth soft and flattring speeches to the hardning of our brethren in their sinnes are here comdemned for in so doing wee hurt their credit and estimation with God and his people Prou. 27.6 The words of a friend are faithfull but the kisses of an enemie are to be detested This euill worme of adulation eates vp the hearts of the foolish as wee see in Herod aduancing himsefe Act. 12.22 after the vaine applause of the people But intollerable and most pernicious is it in the Ministers of Christ who for their owne gaine glory and bellies sake handle the word of God deceitfully with sweet word preaching peace to the wicked Ier. 6.13.14 with faire speech and flattering deceiuing the harts of the simple Rom. 16.18 Quest 145. Proceede to more open sinnes against this Law Ans All lyes and vntruths vttered to the disgrace and hurt of our brothers good name are here condemned Mendacium et falsa sig vocis cum intentione fallendi A lie is an vntruth vttred with an euill purpose to hurt a man in his body goods or good name First the Lord forewarnes his people and condemneth this sinne in all ages by his Prophets Moses Lâ—… 19.11 yee shall not steale neither deale vniustly nor lie one to 〈◊〉 other Dauid Psal 5.6 Thou shalt destroy them that speake lye The Lord doth abhorre the bloody man and deceitfull Salomon Pro. 19.5 A false witnesse shall not bee vnpunished and he that speaketh lies shall not escape The Prince of Prophets Iesus Christ he teacheth vs that Sathan sowes and stirres vp the seede of lyes in mens hearts Iohn 8.44 Yee are of your father the Diuell and the lusts of your father you will doe hee hath beene a murtherer from the beginning when hee speaketh a lye then speaketh he of his owne for hee is a lyar and the father thereof The Apostles they follow then Master Paul to the Ephesians 4.25 Cast off Lying and speake euery man truth to his neighbour for wee are members one of another Saint Iohn in his Reuelation assureth that this sinner is cast downe into hell Reu. 21.8 The Fearefull and Vnbeleeuing and the Abhominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars shall haue their part in the Lake which burneth with fire and brimstone which is the second death And yet hee addeth that to this number and place belong all that loue to make Lyes Chap. 22.15 Secondly remember that as God is truth and doth abhorre Lyes so if his Image bee renued in vs our tongues must euer expresse the truth of our hearts Psal 15.2 Thirdly and lastly whatsoeuer distinctions and differences men haue found out of this sinne as of the iesting of iniurious and pernicious Lye the Lord without all exception of any hath condemned them altogether The Schoolemen say of the two first Non sunt sine culpa sed non
iniquitie like water And againe thus hee testifieth of mans nature Eph. 2.3 We are all by nature the children of wrath Iewes and Gentiles that is all men vnder the Sunne without any exception of any but onely of the immaculate Lambe the Sonne of God Iesus Christ Secondly the holie Saints of God haue found this true by their owne experience beeing enlightned by a supernaturall grace for they professe and confesse that there is nothing by nature good in them Dauids experience and confession is this Psal 51.5 Behold I was borne in iniquitie and in sinne hath my mother conceiued mee Pauls experience and confession is this Rom. 7.18 I know that in me that is in my flesh or nature dwelleth no good thing Master Hooper the Godly Bishop and Martirs experience and confession in this in his holy praiers in the dungeon he saith O God euen Hell it selfe is in me meaning his very nature was hellish and prone to follow Sathan Eph. 2.2 Thirdly I answere that God here condemnes all the vncleane motions thoughts and desires wee haue vnto sinne albeit our hearts neuer consent nor subscribe vnto them The minde of man is euer full of motions and the heart of affections as the Sea neuer at rest Where wee must be aduertised that wee are not here to vnderstand all fansies and dreames which are in the head but those onely which being before in our mindes bite and strike also the heart with lust for wee neuer wish for any thing wee affect but our heart is stirred vp and leapeth therewithall giuing inwardly some signes of ioy in the possession and vse of that wee desire Here then the Scripture principally condemneth the heart of man as the very fountaine and head-spring of all vncleane and euill thoughts Ge. 6.5 All the imaginations of the thoughts of his heart are onely euill continually Againe Ier. 17.9 The heart is deceitfull and wicked aboue all things who can know it Againe Christ teacheth vs. Mark. 7.21 that out of the hart of man proceed euill thoughts and how much these first euill motions to sin displease god howsoeuer men thinks thoughts bee free attend his owne words Prou. 12.2 Prou. 21.27 A good man getteth fauour of the Lord but a man of wicked thoughts will he condemne To this agrees well Saint Peters speech to Simon Magus Act. 8.21.22 Pray God that if it be possible the thought of thine hart may be forgiuen thee The author of that Apocriphal booke called the booke of Wisedome Chap. 1.3 saith that wicked thoughts separate from God And ver 5. that the spirit of God withdraweth himselfe from the thoughts that are without vnderstanding And ver 9. Inquisition shall bee made for the thoughts of the vngodly And here wee ought euer to remember what great euill follow these first motions vnto sinne for if they be not slaine in the breeding they will grow vp like Serpents and in time poyson and bring euerlasting perdicion on the whole man for this cause the Apostles forewarne vs of these secret and hidden seedes of sinnes deceitfulnesse that if wee suffer our selues to bee caried away by them from God then Sathan will lay so many baites and traps for vs that he will cause vs to entertaine them and as it were to conceiue and wax big with sinne Iames. 1.13.14 and then these deceiuable lusts will breake forth so dangerously that our hearts being once softned by grace Principijs obsta meet with a mischeefe in the beginning shall againe be hardned by sinne which is most perillous for few returne after such relapse but proceed on without Gods speciall grace preuenting them from euill to worse to their owne endles destruction both of bodie and soule Heb. 3.12.13 Againe whereas these speciall examples are here set downe of House Wife Man Maid Oxe Asse We must bee warned that the Lord hath set downe these for that at all times and in all places wee feele these to stirre in vs and to desire as it were to kindle in vs wherefore our charge is foorthwith to quench this flame of lust and not suffer our hearts to bee possest with any such motions but so often as they offer themselues in sight to reiect them as vncleane greefes And here for our better instruction concerning this present argument wee bee taught of God that there are three kindes of motions which touch and stirre our hearts often The first is an insensible impression which Sathan in a strange maner which we can hardly conceiue nor perceiue at the first much lesse expresse breath or iniect into mens hearts This kinde of motion the naturall man doth embrace as the motion of his owne heart yea otherwhiles albeit his iudgement and conscience fight against it yet his heart entertaines it and likes it as wee see in Iudas betraying his Master Iohn 13.3.4 hee knew hee was moued to betray innocent bloud in iudgement yet Sathan so preuailed with his heart and affections that hee ceased not till he had brought forth the monster which his heart conceiued This kinde of motion doth much disquiet Gods children for that they feare much it is a serpent of their owne broode and next for that they haue within a great fight of the spirit against it But the Godly howsoeuer hereby they haue iust cause to be humbled to fight strongly and to pray instantly against such monsters which Sathan seeks to fasten on them yet they are not to bee dismaide so long as they feele their iudgement conscience heart and affections reiect such motions For I haue knowne some godlie persons euen in their flesh and whole bodie to tremble at these motions and yet not able to recouer and to be freed from them for a long season and to grone and mourne at the sight of such euils stirring in their hearts The best of the Saints of God haue neede otherwhiles that Sathans messenger bee sent vnto them not to kill but to cure them least they bee puffed vp and poisoned with spiriturall pride 2. Cor. 12.7 The second kinde of motions which smite the heart proceede from our owne inherent corruption These the regenerate doe obserue and albeit they tickle the heart with the lures baites and pleasures of sinne yet by grace they are resisted and reiected And yet by this Law the Godly be here taught to bee humbled and to obserue well what a hidden puddle and vnsauery sincke of corruption and vncleannesse they carry about with them which sends foorth and fomes continually such vncleane matter euen in the presence of the most mightie God the searcher of all hearts This humbled euen the holy Apostle for he cryeth against his corruption saying Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death The third kinde of motions workes more effectually and makes a deeper impression in the heart for the heart yeelds consent subscribe or as saint Iames speaketh the heart so intertaines them that there followeth a
from his fulnesse which we feele stirring in some measure in our hearts called the Oyle of gladnesse beecause it descends downe from him vpon his members to the inspeakable cheering of their hearts 1. A Prophet So then Iesus Christ is that great Prophet annointed and sent from God to manifest vnto vs his secret councell and will concerning our redemtion and consequently our euerlasting saluation of him spake Moses Deut. 18.15 as it is alleadged by Saint Peter Act. 3.22 and by Saint Stephen Act. 7.37 Moses said vnto your Fathers the Lord your God shall raise vp vnto you a Prophet euen of your brethren like vnto mee yee shall heare him in all things whatsoeuer hee shall say vnto you for it shall bee that euery person which shall not heare that Prophet shall bee destroyed out of the people 2. Priest Secondly hee is that great high Priest which with his owne onely sacrifice offring vp his soule and body vnto his Father for vs Es 53. hath made such an expiation as hath purchased an euerlasting redemption and peace for all the elect of this office yee haue the prophecie in the old Testament Ps 110. the complement and veritie in the New Heb. 7.21 and 10.12 This Sacrifice albeit offred long since yet the vertue of it as it saued the elect from the beginning so shall the efficacie of it continue to the worlds end Heb. 13.8 Againe this high Priest still executeth one part of his office for hee sitteth in heauen and continually maketh intercession for vs. Rom. 8.34 and 5.9.10 and Ioh. 17. Chapter and 1. Iohn 3.1.2 Lastly hee is that annoynted King which ruleth his people for euer with the rodde of his mouth as it is prophecied of him Esay 11.2.3.4 and Psal 2.6 and verified Mat. 28 18. Io. 10.28 Luke 1.33 Hee shall raigne ouer the house of Iacob for euer and of his kingdome shall be none end Quest 23. What comforts yeelds this faith in Christ to the beleuer Ans First by this I rest thus perswaded in mine hart that my Lord and Sauiour Iesus Christ will not leaue me without some competent measure of his oyntment that is of his holy spirit to guide me to heauen of this Saint Iohn saith 1. Iohn 2.27 Mat. 13.11 The annoynting which yee haue receiued of him dwelleth in you and teacheth you in all things we are to looke well to this teacher and to attend him both when hee speaketh outwardly to our eares Heb. 3. that his word may dwell plentifully in vs. Col. 3.16 and when hee speaketh inwardly to our hearts Esay 30.21 Secondly by this faith in Christ I rest perswaded that the great high Priest of God hath made such a Sacrifice that by it hee hath purchased an euerlasting reconciliation for me with his Father and so loueth mee 1. Ioh. 2.1.2 that hee pleades at all turnes and in all occasions vnto his father for me Thirdly by this faith in Christ I am also comforted for that I see and feele that by conferring on mee some measure of this admirable ointment I am so aduanced that I am of their number whom hee hath made Kings and Priests vnto his Father Reue. 1.6 for whereas I was in bondage to Sathan sinne and death Eph. 2.1.2.3.4 hee hath not onely loosened me out of this seruitude but also hath giuen me power and grace to sway and rule in some sort these mine enemies which before grace ouer-ruled me and to proclaime continuall warre against the flesh the Diuell and the world so long as I liue on earth Againe I am here exceedingly comforted for that I am now come vnder his protection that ruleth and curbeth all men and Angels both his and mine enemies for I know hee can and doth so bridle them that they can neither hurt his glorie nor my saluation but euen against their will aduance both hereby I say I am greatly comforted for that I know whom I haue trusted and am perswaded that he is able to keepe that which I haue committed vnto him against that day 2. Tim. 1.12 for like as it must needs bee that all they be sad and heauie at heart that doubt or wot not vnder what Lord they are in this life whether vnder Christ or Sathan So it can not be but that they must bee right ioyfull who by their inward testimonies and seales are assured they be vnder Christ the king of righteousnesse Luke 2. ver 10.11 Lastly for that I haue receiued this holy ointment and for this cause beare the name of a christian I see and know that I am euer bound to performe two duties first to God next to man To God first for that hee hath made me a Priest I am bound to offer first mine owne selfe as his Son did a liuing Sacrifice a Rom. 12.1 vnto God And this must appeare first by mine affiance in b Psal 4.5 him secondly by my subiection to his c Rom. 15.16 word thirdly by calling d Psal 141.2 vpon him fourthly by e Heb 13 15. praising him fiftly by distribution to the f Phil. 4.18 Saints sixtly by humbling my selfe in repentance and g Psal 51.19 sorrow for sinne with such Sacrifices God is pleased and wee haue good testimonies that wee bee sound Christians and truely beleeue in Iesus Chirst Secondlie I must endeuor that I make others partakers of this ointment with mee for this is one speciall cause wherefore the Lord giues it vs that wee might be his instruments to conuaie and communicate the same vnto his elect as much as in vs lyeth for euerie Christian is a Prophet of God by his calling and therefore must doe the work of a Prophet Psal 51.12.13 Restore to me the ioy of thy saluation and stablish me with thy free Spirit then shall I teach thy wayes vnto the wicked and sinners shall bee conuerted vnto thee Luke 22.32 Quest 24 Proceed to the third title I beleeue in the onely begotten Sonne of God Ans Here I professe two things first that Iesus Christ is the Sonne of the liuing God secondly his onelie begotten Sonne for the first I vnderstand by the light of his grace and holie word that as hee is God he is of himselfe neither beegotten nor proceeding but as hee is a sonne hee is not of himselfe but the Sonne of the Father beegotten beefore all worlds of the substance of the Father And albeit this bee hard to set forth the forme and maner of this generation yet wee may safely speake with the Scriptures that the sonne is the brightnesse of his glory Heb. 1.1.2 and the ingraned forme of his substance And with the godly Auncients that the Son is of the Father as light of lights not proceeding but begotten So this generation is by an vnspeakable communication of the whole essence of the Godhead of the Father to the Sonne in receiuing whereof the Sonne doth no more diminish the maiestie or godhead of