the vile Confer Mat. 3. Ier. 15. by the fame of his Gospell preached so will he by his owne immediate voyce and ministry of his Angels make a finall separation in that day betweene the one and the other The sheepe which heard his voyce and testified their faith by their innocency like lambes they shall stand on the right hand They which contrarilie testified their vnbeleefe by their lasciuiousnesse and lusts like Goates shall be set on his left hand Ezech. 34.18 Seauenthly euery mans particular cause shall bee tryed beefore this Iudge by the euidence which his workes shall giue with him or against him 2. Cor. 5.10 Wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill Here the better to assure vs of the truth and certaintie of the Lords proceeding of his particularizing of al things in this action the holy Ghost telleth vs that the Lord hath as it were bookes of record to manifest all and euery work of man and his bookes bee three in number First his booke of prouidence which is the knowledge of all particular things past present and to come Psal 136.16 Secondly his booke of iudgement which is diuided as it were into two parts first his prescience knowing euery thing far more euidently then wee know any thing recorded in a booke before our eyes secondly the second part of the booke of iudgement is the conscience of euery man standing beefore him which shall then bee so qualified by the great power of God that it shall bee able to record and testifie so much of all his particulars as shall serue to testifie his faith and iustification by Christ or his most iust condemnation without Christ The third booke is the booke of life which is the eternall decree of God concerning the saluation of his elect by Christ whose names bee so written in this booke that they being as gods precious pearles can neuer bee lost Of this booke read Esa 4.3 and Exod. 32.32 And of this distinction of bookes Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works And after that mens works are made manifest by these bookes then must they bee tryed whether they be good or euill the Gentiles and Iewes that neuer heard of Christ by the Law of nature which shall proue them inexcusable Rom. 2.12.16 The rest that haue heard shall bee tryed by the Law and Gospell Rom. 2.16 The word of God shall serue as a bill of inditement for the iust condemnation of all such as haue contemned the Law Gospell of Iesus Christ Ioh. 12.48 for the sentence of the Iudge in the last day of generall iudgement shall bee nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospell touching the iustification and condemnation of euery particular person Eightly after the manifestation of all things and that euery particular conscience sees his blessed iustification by Christ or his iust condemnation by vnbeleefe and for his woorkes then the Iudge shall proceede to his definitiue sentence and this is two-fold The first is pronounced to the Elect in these words Mat. 25.34 Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world This sentence is full of affection and loue most sweete and most comfortable recommending the free grace of God their election their adoption and blessednesse in Christ and not their workes for the causes of their saluation and then he addeth the euidence of their Faith by the workes of mercy which they haue done to his members here on earth I was hungry The principall works of men are those which are done to the pore members of Christ Gal. 6.10 and yee gaue me to eate c. The answere of the Saints saying when saw wee thee hungry c. argues that they were far from vaine glory in their works or seeking any iustification by them and Christs last words to them in as much as you did it to the least of these my brethren c. giues vs an infallible argument of Gods child which is not to loue because wee are loued againe but to loue for Christs sake and the liuing members of Christ because wee see his picture and image in them renued this is a speciall grace of God and of this loue speakes Dauid Psal 16. 1. Ioh. 3 chap. All my delight is in thy saints which are in the earth The second sentence pronounced against the reprobate is goe yee cursed into hell fire prepared for the Diuell and his angels for I was hungry and yee gaue me no meate c. in which sentence are contained a heape of woes present and to come For the present what can bee more woefull then to see so many admitted into the kingdome of God and yet themselues shut out and excluded yea peraduenture to see such as they haue hated and disdained and refused to giue any honour vnto as when the rich man shall see Lazarus receiued by God into the kingdome of heauen whom hee vouchsafed not to sit among his seruants and that which is more to see themselues separated haled tugged by an innumerable sort of oughly Deuils out of the presence not onely of God but of their fathers mothers wiues husbands children friends louers and acquaintance who shall deâ—ide and laugh at them forgetting all bands and obligations of nature and reioyce at the execution of God his iustice in their condemnation so that no eye either of God or man shall pittie them nor no teares prayers suites cries yellings or mournings can bee heard or preuaile with him which is their Iudge nor one to mediate or speake for them to reuerse or stay iudgement but needes without mercy without stay without any farewell they shall be presently cast downe to the endlesse easelesse and remedilesse torments of hell Neuer was there poore wretch that was condemned at the tribunall of mortall iudgement to bee compared to this estate for there the conclusion of the Iudges sentence is Lord haue mercie vpon thy soule but here the Lord himselfe shall not onely not shew any token of mercie or louing countenance but also with a voyce surpassing any thunderclap to bee heard in all heauen earth and hell curse them bodies and soules to the pit of hell for euermore And if this were all the present woe yet were not the case so heauie for besides this what guilt of conscience what biting enuie what horrour of minde what distraction what murmuring against the Lord what cursing of themselues their day of birth and father and mother what remembrance
earth confer Act. 28.25 Esay 6.8.9 The fourth and Last branch what God is this can hee best teach thee who discribes himselfe vnto vs in termes and words fitting our capacitie on this manner Exod 3.14 I am that I am say vnto the children of Israell I am hath sent me vnto you Exod. 34.5.6.7 The Lord proclaimed the name of the Lord saying The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children vnto the third and fourth generations Quest 54. What is the second point of obedience here commaunded Ans To loue the Lord thy God with all thine heart and with all thy Soule and with all thy * Or thought Deut. 6.4.5 Mat. 22.37 Luke 10.37 Cant. 8.6.7 minde and with all thy strength Mar. 12.30 To submit my selfe in all powers of my soule and parts of my body vnto Iehoua and to make more account of him and his will then of all the wicked yea then of mine owne saluation if they could come in question and comparison together The Lord in that Scripture so often repeted first would haue vs banish and endeuour to cast forth continually all things contrary to his lawe that our mindes may not think of them nor our affections desire nor our hearts embrace and entertaine them Secondly when wee doe him any seruice hee would haue vs to doe it with such cheerefulnesse as that no part of vs within or without sit idle but that wee striue with all our might to expresse the good affection of our hearts in his seruice The minde must discerne him the soule desire him the heart must receiue him and lodge him 1. Thes 5.25 for thou must loue thy neighbour as thy selfe but God aboue thy selfe neuer prize him and his loue with any thing Motiues to stir vp our hearts to loue God are these Reasons to moue vs to loue God First for that his loue is the onely fountaine and first cause of all our happinesse Ephe. 1.4 The first cause of our election The first cause of our creation Psal 8. The first cause of our redemption Ioh. 3.16 The first cause of our vocation Rom. 8.29 The first cause of our adoption iustification and sanctification Rom. 8.15 Ephe. 1.13 The fountaine and first cause of our loue for we loue him because his loue is shed into our hearts Rom. 5.4.5 and wee loue him because hee loued vs first 1. Ioh. 4.19 Quest 55. What vndoubted signes bee there of the true loue of God Ans First loue must issue out of a cleare heart from a good conscience and from faith vnfained 1. Tim. 1.5 So that if a man find himselfe to haue these three in any good measure hee may bee well assured his loue to God is sound for before that faith purge the heart Act. 15.9 and bring to our consciences a discharge from our sins in the blood of Christ Heb. 9.14 we can neuer truely loue God When Maries sins were so giuen her shee burneth in loue towards Christ and would signifie her loue by all meanes possibly that shee can Luke 7.47 for which cause Christ gaue this testimonie of her many sinnes are forgiuen her the true marke whereof is this shee loued much Secondly the infallible mark of our loue to God is our loue to his word Prou 2.1.6 Psal 119.11 Luk ◠19 59. Luk◠8. Act. 16. This saith Christ If any man loue me he will keep my word and my father will loue him and wee will come and dwell with him he that loueth not mee keepeth not my word Iohn 14.23 Thirdly this word wee must not onely keepe vnto our selues Luk. 22.32 but carefully labour to communicate the same vnto others to draw others to serue the Lord specially vnto our children and familie Deut. 6.5.6.7 These words which I command thee this day Exod 12.26 Gen. 18 19. Iosh 24 15. 1. Cor. 31.2 Rom. 2.18 Heb. 5.11.12 shall be in thine hart and thou shalt rehearse them continually vnto thy children thou shalt talk of thē when thou tarriest in thine house and as thou walkest by the way and whē thou lyest down when thou risest vp otherwise in blind families men loue their horses better then their children Fourthly a fourth vndoubted signe wee loue God is the loue of our brethren 1. Iohn 3.14 We know we are translated from death to life because we loue the brethren he that loueth not his brethren abideth in death 1. Iohn 4.19.20 If any man say I loue God and hate his brother he is a lyer for how can he that loueth not his brother whom hee hath seene loue God whom hee hath not seene Fiftly to reioyce to think of Christ and to talke of Christ Gal. 6.14.15 Sixtly to desire Christs presence aboue all things and to mourne for his absence Can. 5.6 Seauently to loue all things that appertaine vnto him and his seruice Eightly to esteeme greatly of Gods graces 1. Cor. 2.2 Phil. 3.8.9 Ninthly to call vpon his name with boldnesse and with a good conscience Heb. 10.19.22 and Chapter 4.16 Quest 56. What is the third branch of obedience required in this Law Ans Trust in God and an holy affiance proceeding from a liuely faith in Iesus Christ Ephe. 3.12 Wee must know God that wee may beleeue in him and loue him wee must beleeue in him and loue him before wee can assuredly trust in him and rest and wait vpon his prouidence and holy will A man is said truely to trust in God when hauing a comfortable perswasion and answere by Gods spirit of the pardon of sinnes and grace in Christ Iesus Psal 37.2.3.4.5.6.7 delighteth in the Lord studying to please him committing and commending all his affaires vnto God waiting patiently on the Lord in all dangers because he seeth his goodnesse in Christ and his almightie power to deliuer him and the signes and marks of this holy affiance and trust in God are these First to doe good Psal 37.3 hee is bountifull and good to many for he is well assured God will repay it againe Psal 112. Iob. 21.22 Secondly to delight in the Lord. Psal 37.4 looke what friend wee know best loue best and trust most in him wee delight most Thirdly hope followeth also this holy affiance and trust in God and this is a quiet expectation of helpe from God in all future euents Psal 37.5 deuolue thy way that is thine affaires on the Lord and trust in him and he will bring it to passe for patience is the daughter of God and faith which bringeth quietnesse if not cheerefulnesse in present euils Contrary to this hope are to seeke to vnlawfull meanes in troubles as Saul did 1. Sam. 28. and Ahaziah to witchcraft 2. King 1.2.3 and those distrustfull cares forbidden by Christ Mat.
spirit Secondly mark and obserue well wherein thou art short of the obedience of this Law in any of the branches before specified or hast fallen into the contrary sinnes forbidden let the meditation of Gods loue in Christ and the sight of thy sinnes here set before thee draw from thee dayly some vnfained teares of repentance Luke 7.47 for by walking vprightly in the obedience of this Law thou maist shew the power of Christ dwelling in thee Psa 119.1 1. Pet. 2.9 Thirdly that it may truly appeare that thou art in Christ and Iesus Christ in thee 2. Cor. 13.5 pray feruently in the spirit Quest 69. Let vs heare first what you can say generally of the scope summe sense and parts of the second Law Ans First for the scope it is this that with all care and conscience we worship God in that forme hee hath prescribed in his word and not after mans inuention The first law was concerning the duties which doe directly concerne the nature and person of God and touching the substance of his worship this Law is concerning the forme and manner of his seruice and here the question is answered which hath most disquieted the Chruch in all ages who shall prescribe the forme of Gods worship shall Angels shall men shall the Church shall Councels shall the learned and the wise or shall euery man serue God according to the imaginations of his owne heart The answere is that when we haue made choise of Iehoua for our God and reiected all false Gods according to his first Law least our mindes should inuent him any seruice hee hath here prescribed lawes himselfe for his owne most diuine and spirituall seruice Secondly the summe therfore of this Law in few words it is this worship the Lord thy God according to his reuealed will written in his word and neuer presume to offer him any will-worship of humane inuention Thirdly for the sense the words are these Thou shalt not make to thy selfe any grauen Image The Lords meaning is not to forbid all making of Images for God did allow and commaund many to be made by Bezaleel and Aholiab Ex. 31.1.2 and 35.30 1. King 8. Blind worshippers sought often to represent the true God by an Idoll as Hosh 2.16 and Exod. 32.5 and Salomons Temple was richly adorned with Cherubins and Images of gold and siluer The Lord then heere first forbids a man to make any image to represent him as is very manifest Deut. 4.15 where he chargeth them not to represent him by any thing adding this reason verse 12. you heard the voice of words but saw no similitude saue a voice teaching vs that hee can better instruct vs by his word then by any pictures Nor the likenesse of any thing in heauen aboue God forbiddeth here to make any image of any false God which can bee imagined seene or knowne to bee in heauen in earth or in the waters Deut. 4. in the heauens as Starres ver 19. Angels Saints in the ayre as fethered foules ver 17. secondly the likenesse of any thing on earth as man and beasts ver 18. thirdly of things vnder the earth in the waters Dagon was formed like a fish 1. Sa. 5.1.2 as of any fishes ver 18. Thou shalt neither bow thy selfe vnto them nor serue them here wee bee forbidden all manner of seruice vnto an Idoll and vnto the true God before an Idoll By bowing is meant all manner of bodily worship capping kneeling kissing dauncing before the Idoll Exod. 32. or by any such signe to fauour or like them serue them or worship them The generall here seemes to bee put after the speciall that no manner of seruice bee done to Idols or to God in Idols or images for that Idolaters can worship Idols and God in Idols being farre absent from them by vowes by guifts c. as well appeares in the Popish superstition Arguments 1 2 3 For I the Lord thy God as beefore in the preface am a mightie God that is hee is able with a strong hand to plague thee for all false worship as hee did all Israell 2. Kin. 17.20 and 32.41 They feared God and serued their Images therefore the Lord by a strong hand cast off all the seede of Israell Mal. 1.16.8 14. if thou serue a man thou must doe as he appoynteth if a mightie man it is dangerous to doe otherwise 4 No cause in vs he should loue vs much lesse be ielous ouer vs. And a Iealous God God hath bound himselfe as by a speciall couenant in a holy mariage with his people Esay 54.5 Ephe. 5.26.27 when therefore men estrange their loue and seruice to any thing else then hee cryes out by his spirit that hee is prouoked to iealousie by spirituall whoredome Hosh 1.2 Chap. looke how deepely it smiteth the heart of the louing husband that his wife spouse follow a stranger so in like manner is it betweene vs and the Almightie when wee impart his worship to any other or serue him not as hee commandeth But iealousie saith Salomon Pro. 6.34 is the rage of man so kindling his ire that he will not spare in the day of vengeance Therefore auoid all spirituall whordome for the Lord when hee is prouoked to iealousie is a consuming fire Heb. 12. hee vseth often this complaint They haue moued me to ielousie with that which is not God they haue prouoked mee to anger with their vanities 5. Deu. 29.20 Ezech. 8.2 Visiting the iniquitie God is said to visit his people when he comes against them with the sword of a 1. Sam. 15.23 Mat. 23.24 Exod. 17.14 Deut. 25.17 Two effects of ielousie iustice These two reasons following are two fruits and effects of ielousie The first is an exceeding long anger the second is an exceeding loue and mercie for ielousie abounds in these two affections There is a notable example of this ielousie An example of Gods ielousie Exod 33 10 11. to be diligently marked Exod. 32. for the golden calfe for Moses with all his holy teares and prayers could not quench the flame of it verse 10.11.12.13 yea notwithstanding that Calfe was burnt in the fire ground to pouder and strowed vpon water and the idolaters drunke of it ver 20. notwithstanding three thousand men were slaine by the Leuites at that time ver 28. notwithstanding that Moses proceedeth in most feruent prayer as it were standing in the gappe betweene Gods wrath and his people and crying that if God would not bee appeased that hee would rase him out of the booke of life ver 32. yet the Lord as not respecting all the promisses and hardly appeased for the time answereth In the day of my visitation I will visit their sinne vpon them ver 32. So wee see the Lord prouoked to ielousie is a consuming fire Of Fathers vpon their Children wee bee taught how this iustice is executed Ezech. 18.3 for the Iewes then complained of vniustice that they should bee
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
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.
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
should bee omitted which may bee gathered out of the word of God therefore I say that wee shall know one another more inwardly more outwardly more truely and more comfortably then euer wee did in the world and that I will manifest foure wayes First wee shall know God as hath beene prooued and the knowledge wee shall haue of God shall bee more then all the knowledge that euer wee conceiued of men so then if the ioyes of heauen by the direction of Angels or through the knowledge of the Gospell which wee haue attained vnto in this present world and doe carry with vs out of the vvorld through the goodnes of the holy Ghost do shew vnto vs the person and things that we neuer saw or knew in this life then I beleeue much more that vve shall know againe fathers mothers brethren sisters vvife husband children and friends vvhom vve did know and vvith vvhom vvee did conuerse in this present vvorld for in nothing must our knowledge bee empared but bettered in all things and as society is not comfortable vvithout familiar acquaintance God forbid that any man should thinke this to bee vvanting in the heauenly estate yea as there are places in heauen as vvell as in earth God hath sorted and placed kindred and countries together and this made Dauid to say speaking of his child 2. Sam. 13. I shall goe to him and hee shall not come to mee vvhereby hee meant his owne death and ascending into heauen vvhither his little infant was gone before Secondly we shall know one another at the last day and after the resurrection beecause vvee shall know those holy men which were neuer knowen to vs in this world for if Saint Peter Saint Iohn and Saint Iames did know Moses and Elias at the transfiguration of Christ which were dead at the least sixe hundred yeares before their time and if the iust men which rose againe at the death and resurrection of Christ and appeared to many in the holy citie after their resurrection were knowen to their friends and acquaintance then I conclude that we shall know one another confer one vvith another and also them whom vvee neuer knew in this world and not by face onely or in progresse of time one after another but also by name and sodainely so as we shall be able to say this vvas Dauid this was Saint Peter this was holy Abraham this the widdow of Sareptha this the good sonne of Ieroboam this my father this my sonne this my vvife this my pastour and occasioner of my saluation And therefore if this delight thee good Christian reader then I beseech thee lay hold on thy saluation and that if thou recouer in thy next life thy lost fame goods health members dignitie and quietnesse doe not thinke that thou shalt loose thy acquaintance for euer and euer or that heauens ioyes do not stand in societie and mutuall conference and comforts one with another Thirdly I am confirmed in this opinion because in the parable of Diues and Lazarus the rich man in torments is said to know Abraham and Lazarus and Abraham to know him in hell fire Now then if the damned know those that are saued and if Abraham knew him that was damned being a Iewe and of his owne posterity borne long after his death because hee calleth him sonne then I know that the glorified shall know more and that they shall see the wicked plagued before their eyes to the increase of their ioy for it is a true saying Et memoria culpa visio infernalis damnarum poenae ad laetitiam facient that is both the remembrance of their owne sinne and the sight of the hellish punishment inflicted vpon the damned shall helpe forward their pleasures Fourthly and lastly the end of saluation is the perfection of all the ioy that euer entered into the heart of man and an addition of that which neuer entered For that saith the Apostle which neuer entered into the heart of man hath God prepared for the Elect but this affection is common in the hearts of men to desire the sight knowledge and conference with their friends yea euery man prayeth at his departure from his acquaintance farewell and if wee meete not on earth God send vs to meete in heauen which by a long continued tradition from the father to the sonne by an auncient and true perswasion of their heauenly coniunction amitie and familiaritie to bee renued and continued for euermore at the renuing and resurrection of the flesh And indeede this word Life vvhereupon wee entreat doth iustifie so much without enforcement for is it not true that life is maintained by friends familiaritie and acquaintance not onely by encreasing our new friends but by keeping our old and therefore heauen cannot want this happinesse but that therein the mother shall know the infant and child of her wombe and the scholler his master vvhich brought him to heauen Oh therefore sit downe vvith thy selfe vvhosoeuer thou be that hearest or readest this and remember all thy friends that be dead and with the Lord yea all the innumerable troupes of iust and perfect men compare them with those that now thou hast liuing and compare also their inequall estates and thou shalt finde them aboue innumerable these a few those glorified these humbled those able to preuaile with God these scarce able to get the fauor of men those passed through the worlds dangers miseries and enormities without perishing these sayling in the middest of perils and therefore ready to bee ouerturned and in hazard of destruction and in a word those despising all earthly kingdomes because they are enriched with greater matters these carking and caring moyling and labouring for a litle corner in this life Therefore hast thee hast thee to bee prepared for that societie the Lord tarrieth thy prouision and amendement the end of thy race is set and appointed so soone as thou hast finished thy labour thou shalt come to thy iourneyes end and therefore desire to bee loosed and to be with Christ and all his members Another propertie of the life to come is the perfection of loue which shall bee in all his seruants for then they shall loue God more then themselues that is perfectly and without measure now this loue of God is stronger then all the affections of man for by this loue they loue one another more then euer themselues as much as euer and God more then themselues and one another For this cause the loue of God neuer dyeth for faith and hope decrease and decay and there shall bee a time when there shall bee no vse either of faith or hope but loue shall encrase and continue for euermore wherof Saint Augustine writing vpon the 37. Psalme saith thus Quae erunt autem ò amator dei delitiae tuae O louer of God what shall bee thy delights when all shall be delighted in the multitude of peace thy gold shall bee peace thy siluer shall bee peace thy