greatest part of this world is in a spirituall bondage as it were captiues vnto Sathan and by him vnto death eternall as he is said to haue his throne among vnbeleeuers Reuel 2.12 Sixtly The old Dragon Reuel 12.9 because Sathan and all his wicked spirits haue many yeeres experience to seduce and to hurt Gods people Seauenthly Beliall 2. Cor. 6.15 for that as some say he is the author of confusion as Christ is of order These names are not giuen to one euill spirit as the chiefe Lord and commander of all the rest but the Scripture speaketh of these inuisible spirits after this manner to teach vs first that all wicked spirits doe conspire and agree as it were vnder one gouernment kingdome and cursed league to dishonour God and to destroy men Secondly for that they desire to tyranize ouer the soules and bodies of men euen in earth Lastly it is manifest that these names Principalities Ephe. 6 12. Dominions Powers and Thrones are come to all Diuels without exceptions Secondly what knowledge our spirituall enemies haue the Scripture best teacheth vs for the Scripture testifieth of their long experience deep knowledge great strength to hurt vs. First their experience is of fiue thousand yeeres and aboue Secondly By their long experience and quicke sight they are seene in the qualities and causes of most naturall things in this present world Thirdly they can soone discouer by reason of their agilitie and swiftnesse thinges which are far distant Fourthly They are well seene in the historie and bookes of holy Scripture Mat. 4.6 Fiftly and lastly they are often called to and sent of God for the execution of his iustice whereby they are able to speak other-whiles the truth of future euents as the Diuell did to the witch of Endor of Sauls death 1. Sam. 28.19 Thirdly for Sathans works hee and all wicked spirits are meruailous expert to hurt any of the visible creatures in the ayre in the water and on the earth and to worke great wonders where and when the Lord seales them his commission There strength appeares in Egipt in the grieuous and great plagues wherwith the Lord smote Egipt Psal 79.49 There strength appeares in that strange affliction of Gods holy seruant Iob by open violence of tempest destroying his children by secret suggestions in theeues and robbers spoyling his cattell and goods and close practises of strong poyson infecting his body with incurable botches and boyles Iob. Chap. 1. 2. Lastly the persecution of the Church of God by Tirants by Heretikes Witches and Wizards hath euer beene by the secret practises of wicked spirits working in the Children of rebellion Es 8.19.20 Leu. 20.6 1. King 22.22 Conferre these Scriptures 2. The. 2.9.10.11.12 Reuel 2.10 Deut. 18.10.11 Leue. 20.27 Eph. 2.2.3 Quest 28. Now let vs heare the second point noted in the Answere of the 26. Question namely that Sathan works in all that are without Christ and how that is Ans Wee can easily proue that Sathan worketh in the children of rebellion and hauing receiued the spirit of grace and of iudgement soone discerne where hee worketh but very hard is it for vs to know in what forme and manner wicked Spirits so infect all vnbeleeuers The holy Ghost assureth vs hee can occupie and worke in them vpon the principall parts and faculties of the Soule and first for the heart the seat of our affections The Diuell put this in Iudas heart to betray his Maister Iesus Christ Ioh. 13.2 1. heart The Diuell commeth to the hearers of the word which are likened to the high way and takes away the word immediately out of their hearts Luke 8.12 Mar. 4.15 The Diuell filled Ananias and Saphiras heart with hypocrisie Asts. 5.3 2. minde Secondly for the minde and reason this part also is readie to heare and entertaine all euill motions of wicked spirits for they are called spirits of errour because they doe fill mens mindes with errour 1. Kings 22. and hold the mindes of men as it were fast bound that they may not admit the gracious light of God shining vpon them 2. Cor. 4 4. Where Sathan dwelleth signes of secret working To know then where Sathan dwelleth The Scriptures sets before vs these speciall arguments following First a heart filled with vnbeleefe Act. 5.3 Secondly The minde full of grosse ignorance in the very grounds of Saluation 2. Cor. 44. Heb. 5.12 Thirdly To walke in darkenesse when men pretend knowledge 1. Iohn 1.5.6.7 Fourthly to dwell in polution and vncleannes of body and mind argue Sathans presence and effectuall working Mat. 12.44.45 Fiftly To rest contented with a bare historicall knowledge of the Gospell Luke 8.12 Sixtly to persecute the word with blasphemies Mat. 12.30 with violence Iohn 8.44 and with secret and subtile practises Act. 13.10 Seauenthly to bee so choaked with cares and pleasures as that the word cannot bee fastened on the heart Luke 8.14 Eightly long contempt of the meanes of Saluation argueth Sathans effectuall working 2. Tim. 2.25.26 Next for the manner of Sathans working in men As the holy Ghost works inuisibly and spiritually neither seene nor heard but felt inwardly in some measure in all true beleeuers better knowen by the fruits then by any sense much like the winde blowing where it listeth Iohn 3. euen so the operation of wicked spirits in vnbeleeuers is by an inuisible and secret breathing and suggestion when as men are perswaded they are carried away with the very imaginations and motions of their owne hearts and as the light of the Sunne peirceth the clouds water and aire so doth the Diuels operation the bodies of men Quest 29. I feele often many strong motions within mee which cause mee to tremble and I know not whence they come for I striue against them I feare euen to name them Ans All Gods people are so troubled in like manner much or little These motions and thoughts proceed from a speciall agent because first being so euill they proceed not from our soules nor from our corruption for that wee doe not delight in them at all but rather suffer them do any thing to trouble vs secondly Gods spirit is no cause of them for that they be so euill thirdly such strange and sodaine motions must come into vs by the secret working of Sathan Let vs then reioyce that we doe not intertaine them but pray and striue euer against them Quest 30. Now proceede to that you said in the third place Question 26. that all men without exception are bound ouer in this spirituall bondage vnto Sathan beefore that Christ lose them Ans True it is so And such a bondage and seruitude this is that these miserable captiues thinke not their state to bee a bondage but a freedome and so addicted bee such to follow Sathan that much calling and crying cannot reclaime their dead hearts Luke 11.21 till Christ himselfe vouchsafe to bind the strong man and to cast him forth and to open
vnto God And the Israelites for the golden calfe saw the forme and knew right well the matter of it and set it vp for none other cause but to stirre vp their affections the better to serue the inuisible God yet they were most fearfully plagued for their inuention Lastly we may not shew any signes of fauour by our presence or otherwise vnto this Idolatrous worship against this the Apostle disputeth 1. Cor. 8. and Rom. 1. Quest 81. Proceede to an other branch here forbidden Ans 3. sinne An Image to represent the false God or any of the creatures to worship them by it The third sinne here forbidden is to erect and set vp an Image to any false God and to worship any false God or any of the creatures in heauen or earth or in the water vnder the earth in by with or beefore an Image fained and set vp to this end and purpose This was the great Idolatrie of the Israelites in the molten calfe after the manner of the Egiptians madnesse and blindnesse of Pagans Rom. 1.23 Herod li. 1. c. 2. saith that the Egiptians were the first that made Images to represent their Gods with what figures they listed Against this the Prophets spake and writ much in their times as Ier. Chap. 7. ver 18. and 44.17 where hee teacheth vs how this blinde kinde of Idolaters euer conclude of religion by their bellies For thus they reasoned then in defence of their superstition and Idolatrie The worship of the Queene of heauen that is of the Sunne Moone and Stars is best for when wee continued that religion then had wee plentie of victuals and were well and felt none euill And thus doe the children of the false God euen the Papists to this day conclude against Gods holy and pure worship For they fill their Temples with the Images and pictures of the Apostles Euangelists Martyrs Confessours Virgins Angels Archangels and such like worshipping their Image and inuocating the Saints departed beefore these dead pictures as is well knowne by the practise and charge of the Church of Rome and if they relinquish this abhomination they are setled in this mis-beleefe they shall not prosper But Gods pure worship and wisedome and will is knowne onely to Gods faithfull people vnto whom the holy Ghost giues this speciall marke they abhorre all monuments of superstition Esay 30.21 because inuocation of Saints is forbidden first by the Apostles Act. 10.25 and 14.13 Secondly by the Angel Reue. 22.8 Iud. 13.16 Thirdly for that it cannot proceede from faith Rom. 10.14 Fourthly for that they see not the meaning or sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grones and desires of the spirit of prayer Rom. 8.26.27 Fiftly for that the mediator of our intercession must sprinkle our prayers with his blood and so present them to God Sixtly for that the faithfull neuer worshipped but Iehoua Father Sonne and holy Ghost Images and pictures beegan to bee set vp in Churches about the yeare 380. the first occasion was this they reuerenced greatly the holy memorie of the Apostles and Martyrs of those times and therfore set vp in priuate houses the pictures of them as wee doe in these times the pictures of Maister I. Caluin maister P. martyr Beza Bucer Melanchthon and others from their priuate houses they began euen then to set them vp in Churches but onely for memorie sake and yet the Godly Fathers then were offended that these Images made onely for ciuill vse should be set vp in Temples desiring to retaine as they speake pristinam primitiuam simplicitatem for they feared the mischiefe which followed See the Booke of Wisedome Chapter 14.10 11.12.15.16 to the like effect Quest 82. Proceede to the fourth Sinne. Ans Vnder this kinde of seruing God in and by Images heere forbidden all the inuentions of men as touching the substance of Gods worship are condemned and such seruice of God the Apostle containes vnder this one generall head will-worship Col. 2.23 Deut. 12.8 Yee shall not doe euery man what seemeth good in his owne eyes Es 29.13 Their feare toward mee was taught by the precept of men that is they worship mee in vaine following the precepts of men Mat. 15.9 For this practise the Prophet Ieremie saith the people of his time did walke stubbernly after their owne heart Ier. 13.10 and 16.13 and 18.12 and 19.15 All corruptions and sinnes in preaching the word in hearing the word in administration and participation of the Sacraments and in inuocation contrary to the former rules of pietie as being meerly of the diuell mans inuention belong to this question and are here condemned Deut. 12.32 1. Sam. 9.13 8.10 as for example in the blasphemous sacrifice of the Masse for the holy Sacrament of the body and blood of Christ is quite prophaned by the doctrines of the sonne of perdition Master Iuell against Harding all the points in the Masse Christ hauing ordained no such sacrifice and therefore all their Priests are no more the Priests of the Gospell being not ordained to preach but to sacrifice for the quicke and dead neither is it possible if the doctrine of Papists be true that without ordination there can be no Church that the Papists haue euer had any Church Ministerie Priesthood or worship of God since first they were ordered to sacrifice for the quick and dead Quest 83. What occasions of Idolatrie be here forbidden Ans Occasions of Idolatrie 1. Presence in the Idols Temple All occasions whereby our hearts may bee stollen away from the pure worship of God vnto Idolatrie As first to yeeld bodily reuerence to the Masse or Idols seruice whatsoeuer wee pretend to the contrary this sinne is condemned 1. Cor. 8. chap. and 10. where these reasons of great waight may bee noted first the true worshipper may not bee partaker of the sacrifices and Sacraments of a contrary religion and of contrarie effects The supper of Christ is the communion and participation of the body of Christ but the sacrifice of the Masse is the communion and drinking of the cup of the Diuell 2. Worshipping or gracing the Idoll by any gesture or action 1. Cor. 10.21 Secondly againe we must glorifie God in our bodies and in our spirits for they are Gods ver 26. Secondly any signe of fauour or liking of an Idoll or Idoll-seruice 3. Reseruation of reliques as of the nayles which pierced Christs body which the Papists say were but three and yet make the people beleue those three bee wholy in seauen seuerall places the like may be said of most of their reliques which they haue fetched from the Turks by their owne confession 4. To remember Idols or false Gods in our common speach by kissing it or capping bowing kneeling before it though they pretend all they doe is to the person represented by it against this speaks Hosea in his time in these words Chap. 13.2 The Idolaters say one to another whiles they sacrifice a man
Herodias daughters dauncing saith The Diuell daunceth in or by the maid The late writers speake euen the same words in effect master e Sermon on Iob. 80. Caluin saith that dauncing is but the Diuells inticement vnto whoredome Master f Mat. 14.6 Meretriciae lasciuiae turpis nota nubilis saltatio Marlora saith that dauncing in young maids is a foule note of whorish wantons A very g Tulli. Heathen speakes these words An honest man would not daunce in an open place for a great patrimonie But here they obiect that the Scripture commends dauncing in Dauid 2. Sam. 6. and Miriam with her companie Exod. 15. The answere is this first we must note the cause it was to testifie their cherefulnesse for that they saw the religion and holy worship of God to prosper Secondly they had no mixture of sex in their daunces Thirdly the forme is to be obserued it was a modest motion with the singing of a holy Psalme therefore farre was this action from all lasciuiousnesse And as the holy Ghost commendes this dauncing so hee condemnes all vaine and lasciuious dauncing as the dauncing of the daughter of a Mar. 6.23 Herodias the whorish dauncing at b Iudg. 21.21 Shiloh the dauncing before the c Exod. 32. Calfe and d Iob. 21.11 Iob noteth this as a common lure to vncleannesse Quest 127. Now proceede on to the rest of the senses that we may see also how they be baited for whoredome and vncleannesse Ans Heere also are condemned all curiositie and vanitie in confection of sweete perfumes and costly smels which serue not onely to comfort the braine but as prouocations to whoredome and vncleannes The harlot is noted for this Prou. 7.17 I haue perfumed my bed with Mirh Aloes and Cinamon and the proude women in Esais time Chap. 3.24 Thus wee see wee bee commaunded also to looke well to the sense of smelling now for the next which is the sense of tasting to it appertaine all the sinnes of intemperancie in meats and drinks And therefore here are condemned the grosse and foule sins of gluttonie and drunkennesse Gluttony and Dronkennesse as causes and common companions of whoredome and of all pollution Examples in Scripture and the experience of all ages cleere this truth fulnesse of bread and idlenesse did breede those vncleane sinnes of Sodom Ezech. 16.49 Gen. 19.33 Iud. 7.11 and Lot standing fast on his watch-towre of sobrietie could neuer be lured to any kinde of vncleannesse The Scriptures tye these sinnes together as in one string Prou. 23.20 1. Cor. 6.5 11. Gal. 5.21 1. Pet. 4.3 Lastly where the holy Ghost telleth vs that it is not good to touch a woman 1. Cor. 7.1 albeit hee forbids not holy mariage yet hee noteth also that this sense may easily be allured by touching of strange women to infect and poison the heart with vncleane lusts And thus farre of the adultrie of the senses or bridling the senses Quest 128. What can you say of the third kinde of adultrie or of the adultrous tongue Ans The tongue is a notable instrument whereby the Diuell fires and fils body and soule with the fire and rage of crueltie as we heard in the sixt Law and with vncleane lusts The word and common experience teach vs that euill words corrupt good manners 1. Cor. 15. and that a filthie speaker is a filthy liuer or hath neuer truely repented of his vncleane life for a filthy tongue is an infallible argument of an vncleane heart Mark 9. Therefore bee we commaunded to abstaine from all rotten and vnsalted communication Eph. 4.29 and 5.2.3 It is also noted for one of the markes of an harlot an impudent face and a filthie tongue Prou. 7.13.18 and in the yong widowes which Saint Paul condemneth as busie bodies and chargeth to goe to their second mariage to preserue chastitie for saith hee They speake things which are not comely 1 Tim. 5.13 Quest 129. Now proceede to speake of actuall adultrie but first let vs heare if yee haue any more speciall causes and prouocations to this sinne Ans Thus far then shall suffice of the adultrie of the heart of the senses and of the tongue which continually giue occasion and prouocation to the outward grosse and actuall sinne of Adultrie Now here wee may not forget idlenesse and the contagious societie and conuersation of the wicked first for idlenes the mother of many sinnes the Lord saith hee that follows the idle is destitute of vnderstanding Prou. 12.11 It is numbred and noted as one of the speciall sinnes of â—…om Abundance of idlenesse Ezech. 16.49 And the â—â—ostle noteth it in the young foolish widowes 1. Tim. 5.12.13 They were idle pratlers and busie bodies Next vnto this we must carefully auoide the societie and familiaritie of vncleane persons for as hee that toucheth pitch can not be cleane so hee that conuerseth with vncleane persons or haunteth vncleane places can not be cleane The charge and councell of God against this wee may see Eph. 5.7 hauing condemned Adultrie and Whoredome as most vncleane sinnes hee addeth Be not therefore companions with them And againe ver 11. Haue no fellowship with the vnfruitful works of darknes but euen reproue them rather This Dauid teacheth vs. Psal 1. Hee that consults with the wicked shall fall into their wayes and practises and hee that stands in their waies long shall bee come resolute and dissolute in all euill wherefore let vs euer desire to consort our selues with the holy and religious and to be companions of them which feare the Lord loue the children of God delight in the saints Psal 119. 1. Ioh. 2. Psal 16. and honour them in our hearts Now to speake of the first grosse sinne condemned by name in this Law that is of actuall Adultrie First I say the word vsed in the originall doth signifie the defiling of such persons as be in the maried state for which cause the Pharises restrained this Law to such onely but wee haue heard Christ teach the contrarie that not onely this grosse actuall Adultrie is here condemned but all causes and like companions of it First actuall Adultrie is the breach of Gods holy institution Gen. 2.14 and of the couenant of God Prou. 2.17 Mal. 2.14 Secondly Heb. 13.4 a sinne that God threatneth often and plagueth often in this life Thirdly there is no one sinne that God so threatneth so strangely and with such solemnitie to discouer in the Church of the Iewes for the which the partie suspected was put to a most solemne purgation and tryall openly before the Priest congregation Num. 5.12.22 Fourthly 〈…〉 Adulterer or adultresse but carry within them a 〈…〉 and snake sent from God into their bosome and thâ—eth them where euer they goe or else their state is farre 〈◊〉 a deadnesse of heart hath possest thâ—… for as the â—â—â—phet Hosheah speaketh Chap. 4.11 â—â—â—â—dome and wine 〈◊〉 away the heart so that of men
able to discouer the inward affections and secrets of the heart as in the last commaundement Fourthly for one principall ende thereof it serues as a speciall instrument sent from God to teach vs what the nature and danger of Sinne is Rom. 3.20 next it is the guide which God hath sent vs to direct vs in the way to heauen Psal 119. Quest 45. Answere me yet one doubt more did not the Maniches and old Heretikes iustly speake against this law seeing the Apostle calls it the misterie of death 2. Cor. 3.7 and againe hee saith the law killeth Rom. 7.9.10.11 Sinne tooke occasion by the commandement and deceiued me and thereby slew mee Ans Wee must wisely discerne betweene the naturall effects of the Law and the accidentall consequents of the same or what the Law worketh in our corrupt nature The Law is holy iust and good and hath holy iust and good effects Rom. 7.12 in those which are truly renued by the word and spirit of grace but the contrary effects and works follow in the vnregenerate beecause of the corruption the Law findes in them The Law vnto these is like water cast vpon lime which soone discouers the heat and fire which is within so the Law works vpon sinners seruing well to discouer their inward and most secret corruption But the Law vnto the beleeuer which receiues Christ and his Gospell is sweet and comfortable like the waters of Marah rectified made pleasant with the tree cast in by Moyses Exod. 15.25 So put Christ to the Law and hee changeth the bitternesse of the Law into sweetnesse Psal 119.19 Quest 46. First let mee heare what you can say of the speciall circumstances of time place and persons concerning this Law Ans First I say for the time of the promulgation of this Law it was the first * This yeare was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13 sealed Gen. 17. so saith the Apostle Gal 3.17 following Moses Exo. 12.40 Ge. 15.13 yeere of their deliuerance out of Egipt and the third moneth of the yeere Exod. 19. ver 1. Secondly for the place it was in Horeb called the mountaine of God Exod. 3.1 a place of great excellencie and note because of that vision to Moses concerning his ambassage to Egipt and for that the Lord himself here spake all the words of his Law vnto his people This was a mountaine in the wildernesse of of Sinai Exod. 19.1 Thirdly the speaker of this Law or the person which first deliuered it in that place was Iehoua himselfe three in persons one true God in substance Exod. 1◠◅ Hee came downe or gaue some visible signes of his presence They heare God speake as in a pulpet of fire in fire on the mountaine Exod. 19.18 The mount for the time might not be touched by man or beast Exod. 19.13 The messengers of his comming and presence were Thunders Lightnings and a thick Cloud and the sound of a Trumpet exceeding loud Exod. 19. ver 16. and Earthquake ver 18. Thus was preparation made for his Maiestie to speak and to deliuer this great law vnto his people After all these follow the voice of words Heb. 12.9 that is a liuely voyce speaking distinctly or a voice sounding the liuely oracles Act. 7.28 notwithstanding the people heard God speake yet they saw nothing that they might neuer set vp any image to resemble him Deut. 4.15 And the voyce of God was so terrible vnto them that the people trembled and feared much and desired they might no more heare it Exod. 20.18 Lastly when God had spoken all the words of this Law hee writ the same himselfe in two tables of stone Exod. 31.18 These tables were the worke of God and this writing was the writing of God grauen in the tables Exod. 32.16 Fourthly the auditorie or people which heard the voice of God were the people of Israell Exod. 19. They are prepared to meete the Lord three dayes beefore his comming First Moses propounds vnto them the forme of the couenant Verse 5. and demaunds if they bee willing to accept Gods couenant to serue and worship him as his peculiar people according to his will They answered all that the Lord shal cōmand Verse 1. wee will doe for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it Secondly they must prepare themselues to meete the Lord the third day this preparation was by prayer verse 10. and fasting ver 15. confer 1. Cor. 7.5 Quest 47. What rules must be remembred for the right vnderstanding and vse of the commandements of this Law Ans First whereas the Lord in the morrall Law sets downe in euery precept but the grosest and greatest sinne forbidden in the Law yet wee must remember that vnder it hee vnderstandeth all euen the least sinnes of like nature all the causes signes and effects of the same sinne for example in the seauenth Law is forbidden onely in word but actuall adultery yet the Lord vnder this one word vnderstandeth all sinnes which pollute a man in that kinde of vncleannesse all the causes and effects of that vncleannesse Secondly all precepts affirmatiue include their negatiue and the negatiue their affirmatiue Where God forbids adultry hee commands chastitie and to keepe our vessels in sanctification and holinesse Thirdly the decalouge is no otherwise to bee vnderstood then as the best interpreters the holy Prophets and Apostles haue opened it and taught it in their time Fourthly these ten Lawes must bee vnto vs as ten speciall rules by which we must trie euer all the thoughts of our hearts words of our mouth and actions of our life Fiftly the first table concernes and containes all our immediate seruice and worship of God the second our duties vnto men Amor Dei amorem proximi generat The first is of greater excellencie for that the loue of God is the onely fountaine of our loue to men Sixtly that euery one of these ten Lawes may haue the deepe impressions in thine heart euer set beefore thee the nature greatnesse and authoritie of the Law giuen that so thou maist rightly conceiue of the excellencie of this Law Seauenthly he that will practise the holy and good things commaunded in this Law must first renounce and forsake the euill things forbidden in this Law Psal 37. Tit. 2.10.11 Hee that will know practise one must know and keepe all Eightly the righteous man respecteth not one Table and forgets the other but none fully respecteth all these commandements of God Psal 119.6 Quest 48. What diuisions and parts are to be considered in the decalouge Ans First the decalouge is diuided into two parts or two tables This diuision is manifestly allowed of God Ex. 34.4 Deut. 4.13 10.43 and Mat. 22.37 The second diuision is into ten parts or precepts and this also is Gods owne diuision Deut. 10.3.4 and 4.13 Then hee
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
thy a Deu. 5.14 nor thine Oxe nor thine Asse neither any of thy cattel that thy man seruant and thy maid seruant may rest as well as thou maide nor they beast nor the stranger that is within thy gates for in sixe daies the Lord b Perfected 1. Scope made the heauen and the earth the sea and all that in them is and rested on the seauenth day therefore the Lord blessed the Saboth day and halowed it First the principall scope and end of this Law is that wee beeing dead to our owne affections and works should religiously addict and addresse our selues to seeke the kingdome of heauen and to attend Gods holy worship all the Sabâ—th day continuing in the publike and priuate exercises and meanes which God hath commanded in his word Secondly Order it is good for vs to obserue the order of Gods Commandements which is this The first Commandement sets before vs the substance of Gods worship the second the forme thereof The third the end The fourth teacheth vs the time when this seruice should be publikely and solemnly practised The former three Commandements set before vs those duties which wee owe and must performe dailie vnto God This last commandeth that publike forme of gods worship which must bee religiously kept in one day in the seauen vnto God Thirdly againe wee are to note generally concerning this Law that whereas our naturall corruption is so great an enemie to these most sacred lawes for this cause hath bound vs with speciall bands to the obedience and keeping of the three former Commandements In this fourth precept hee addeth more reasons as desiring yet more strongly to binde this inbred enemie of God within vs for that we resist and fight more against this Law then any of all the rest of Gods commandements and for that in the practise of this consisteth the obseruation of all the former and neglecting this we neglect all religion Ier. 17.12 27 Ezech 20.21 23.38 Nehe 9.14 This is cleare by Gods complaint often in the Prophets for hee saith that all his seruice is ouerthrowne for that his Sabothes are polluted and defiled How this Law differs from the rest Fourthly wee bee also to obserue here how this Law differs from all the rest first this Law hath a speciall note as a preface set before it in the word remember which is wanting in all the rest Secondly the rest be onely either negatiue or affirmatiue that is either bid or forbid but this Law doth expressely forbid the euill to bee committed and expressely command the seruice which God requireth Thirdly the rest of the Commandements doe but onely binde a man for him selfe to the obseruation of that which is commaunded but this law expresly chargeth vs with a care of our whole familie for the obseruation of the Saboth and not onely this but chargeth vs also that wee cause the stranger within our gates to worship God with vs yea all the beasts wee haue must rest this day with vs. Fiftly the fourth Law hath two parts First the precept where we may obserue a preface or a note of attention in the word remember and the charge it selfe containing these branches first that the Lord commandeth a Saboth that is one day in seauen for his people to rest in Exod. 20. ver 8. Secondly that the Lord commandeth this day to be sanctified and consecrate for holy exercises where wee must consider what workes doe sanctifie and profane the Saboth Thirdly how this sanctified Saboth or holy rest must be on the seaueth day and none other Fourthly who is to performe this rest with vs all and euery one in the familie these specialls are numbred man as parents and mistrisses man and wife children sonnes and daughters seruants and strangers men and maides and beasts the Oxe and the Asse Secondly the confirmation hath these foure reasons first for that I permit and graunt thee sixe dayes for thine owne works Exod. 20. ver 9. Secondly for that the seauenth day is the Lords owne day commaunded and consecrate by himselfe for himselfe and his owne seruice ver 10. Thirdly for that God rested the seauenth day Fourthlie for that God hath promised a speciall blessing to all true worshippers in the sanctification of it * A note of attention Luke 17.32 Deut. 8.2 32.7 and Adde this word to euery part of this law to stir vp thy selfe aduisedly to consider the charge Remember The meaning is consider well The Sense and prepare thy selfe and obserue well the Saboth to sanctifie it Deut. 5.12 The Saboth That is the day of rest which is said in the tenth verse to bee the seauenth day It is called the rest beecause of the rest which is proper to this day In the beeginning this name was appropriate onely to the seauenth day but vnder the Law many other Saboths are commanded To sanctifie it To sanctifie is to separate any thing from the common vse to consecrate the same to Gods seruice Sixe dayes shalt thou labour That is I freely permit thee to worke sixe daies in thine ordinarie vocation that thou maist attend my holy worship the seauenth daie as I haue commanded And doe all thy worke That is leaue no part to be finished on the Saboth day But the Seauenth day is the Saboth That is Verse 10. this is the onelie day wherein I command that holie rest to be obserud Of the Lord thy God Or vnto the Lord thy God or for the Lord thy God that is to be spent wholie and religiously in the seruice of the Lord thy God or the day which he challengeth to be wholy spent in his seruice In it thou shalt not do any worke The Saboth day thou maist not do any of thine ordinarie works in seed time nor in haruest Exod. 34.21 Thou maister father or gouernour of house and family or of any societie Nor thy Sonne c. All men and cattell which we haue at our command and vse as being in subiection vnto vs. Nor thy stranger Iew borne or Proselite Within thy gates within thy charge For in six dayes the Lord made heauen That is Verse 11. the Lord rested after his worke and therefore so doe thou the Saboth day Therefore That is first that thou maist giue that to the Lord for his worship as beefore Secondly that thou maist not tire and weary thy selfe or any thing that is thine man or beast Exod. 23.12 Deut. 5.14 Thirdly that thou maist euer remember Gods rest in the creation Fourthly that thou maist neuer forget thy deliuerance from Egipt Deut. 5.15 The Lord blessed the Saboth day That is the Lord hath giuen this day a speciall blessing in that hee hath ordained it for his owne seruice and halowed it or sanctified it that is hath himselfe set this day apart for this holy vse so this word is vsed Exod. 29.44 and. 40.13 Leu. 27.30.28 Quest 103. Now proceed on to consider more neerely
that * That they may prolong thy daies thy daies may be prolonged vpon a That Land the Land which the Lord thy God shall giue thee Question 107. NOw wee bee come to the second Table tell me what is the princiall scope and summe of these Lawes following Answere First like as the first Table principally respecteth the seruice and worship of God so the second Table specially concerneth the preseruation of the Church and people of God and the good of the common wealth Secondly the summe of both our Lord Christ hath giuen vs. Mat. 22.37.38.39 Thou shalt loue the Lord thy God Rom. 13 8.9.10 with all thine heart with all thy soule and with all thy minde this is the first and the great commandement That is the breefe summe of the first Table And the second is like vnto this thou shalt loue thy neighbour as thy selfe This is the summe also of the second Table And these two Tables are not without cause said to be like the one the other first for that they proceed both from one Lord secondly for that both respect Gods worship and glorie the first immediately the second mediately Amor Dei amorem proximi generat thirdly for that the obedience of the one the other is inseparable the second respecting the first as the effect doth the cause fourthly for that the transgression and disobedience of both haue like punishments temporall and eternall Quest 108. Let mee heare what drift and parts and sense is of the fift Law Ans First the end of this Law is that with all reuerence and regard we preserue the dignitie and honor of our neighbour that is of all such as God hath set ouer vs as superiours and a religious care and gouernment of inferiours beeing well assured that where the duties of superiours and inferiours are neglected there can neither religion nor vertue nor any good thing prosper Secondly this Commandement hath two parts the one the Law it selfe where consider first who be to be honoured father mother that is all superiours secondly how and in what measure superiours must bee reuerenced Honour thirdly Sense who must honour children that is all inferiours the other confirmation that they may prolong thy dayes c. Honour by this word are vnderstood all duties of loue a Deut. 21.18 subiection b Leu. 20.9 reuerence feare and c Mat. 15.4 1. Tim. 5.17 thankfullnesse with all religious respect and regard for the preseruation of the dignitie and estimation of all such as are set ouer vs. Father and Mother By these words wee vnderstand first our naturall d Eph. 6.1 parents which haue beene the instruments of Gods prouidence to bring vs forth into the stage and theater of this life This gouernment and dignitie of parents is first to be respected first because we be bound hereunto by most bands of loue nature secondly because the gouernement of Parents is most auncient and the rule of all other gouernmēts thirdly because god would haue all superiors to beare the affection of Parents towards all their inferiours Secondly the Church is a speciall mother for vs on earth whose honour wee must tenderly respect for hee that despiseth her God reiecteth him and must account him as a Publican Mat. 18.17 Es 49.23 Gen 20.2 2. Kin. 5.13 Gen. 45.8 and wee vnderstand here Kings and Queens the nurcing fathers the nurcing mothers of gods Church and people Thirdly all Gouernours and such as beare rule for the good of the Church Fourthly all Gods true ministers and faithful teachers of Gods holy word 2. King 2.12 13. cha 14. 1. Cor. 4.15 Iob. 29.16 Fiftly all Gardinars to whom the wardship of children after the death of their parents is committed Sixtly the maisters and teachers of all arts liberall and mechanicall of all faculties needefull for the common wealth Seauenthly and lastly all the aged which as fathers can help vs with councell and experience Mother Shee may not bee neglected but all duties of honour done vnto her notwithstanding her weaknesse sex and all her infirmities beecause naturall corruption doth soone break forth into contempt and rebellion against the mother therefore the Lord hath made speciall mention of the mother in this Law Prou. 1.8 Eccle. 3.3.4 and 7.27 calling vs to a speciall reuerend regard of her often in his word Prou. 23.22 Obey thy father that hath begotten thee and despise not thy mother when she is old Now if we aske a reason wherefore all inferiours are thus bound of God to yeeld this honour to their superiours the cause is manifest The Lord himselfe doth inuest them with his honour they sit all ouer vs as Gods vicegerents and in euery one of them wee must euer consider that Gods blessed image is set before our eyes first in the naturall parents wee behold Gods tender affection towards vs secondly in the Princes and Rulers we finde a certaine image of the maiestie and glory of God thirdly in aged men ye haue the picture of Gods eternitie Fourthly in a wise man the image of Gods wisedome shineth before our eyes That they may prolong thy dayes Parents are said to prolong life because they be the instruments of Gods prouidence hereunto They may truely bee sayde vnder God to prolonge the life of their children first by their good education and instruction specially in Gods holy worship and seruice when they bee young secondly by their wise gouernement when they come to riper yeares thirdly by giuing them some lawfull calling and honest meanes for their maintenance when they come to age Fourthly by their continuall blessing of them and of all meanes for their good by recommending them continually vnto God in prayer Thy dayes on the Land which the Lord thy God giueth thee This is that speciall promise noted by the Apostle Iust I.C. lib. 2. cap. 8. ser 37. Eph. 6.1.2 and expounded thus That it may goe well with thee and that thou maist liue long on earth godly children haue the promises both of this life and of that which is to come 1. Tim. 4.8 and contrarilie the fearefull threatning of God is often verified of rebellious children Prou. 30.17 The eye that mocketh his father and despiseth the instructions of his mother let the Rauens of the valley pick it out and the young Eagles eat him Quest 108. This Commandement is affirmatiue rehearse the general duties or signes of honour and reuerence which all men are bound to yeeld to all superiours or common to all superiours Gen. 50.18 Ans They are these following First to rise vp and to stand before them when they sit Le. 19.32 Thou shalt rise vp before the hore head and honour the person of the old man and dread thy God I am the Lord. Secondly to rise vp to meete them when they draw neer This wee see in Abraham to the Angels whom hee receiued and reuerenced as most holy Fathers Gen. 18.2
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.
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others
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
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
elect and all degrees and condicions of life whatsoeuer for all shall not be saued Es 53.11 My righteous seruant by his knowledge shall iustifie many and shall beare their iniquities Ioh. 3.36 Hee that beleeueth in the Sonne hath eternall life he that beleeueth not in the Sonne shall not see life but the wrath of God abideth on him for euer If all were saued or ordained vnto life Rom 9.10.11 Eph. 1. then had God no freedome of eternall election of some vnto life Quest 8. I see the beleeuers onely haue interest in Christ and his Gospell proceede on and tell vs what is faith Ans Faith is a gift of God whereby wee giue assent or beleefe to euerie word of God written in the old and new Testament or we may well discribe it as the Apostle to the Hebrewes to bee the ground of things hoped for Heb. 11.1 and the demonstration of things not seene for first whereas the things we hope for are not with vs in present possession faith giues rest and stay vnto our hearts concerning the truth of them euen of all the insearchable riches of Chirst Secondlie whereas the things wee hope for are inuisible faith giues vnto our mindes a berter and more certaine demonstration of them then wee can possiblie haue of any naturall thing by sense or by discourse of reason when our euidence is most demonstratiue from the causes beecause faith is grounded vpon the infallible and most certaine euidence of Gods holy truth there is a necessarie relation betweene faith and gods word But if yee desire yet a more speciall definition of faith we may truely say that a true iustifying faith or the faith proper to the elect is a a Eph. 2.7.8 supernaturall grace which the spirit of God works in the heart by the b Rom. 10.14.17 Gospell whereby euery childe of God doth c Io 1.12 apprehend and apply Iesus Christ with all his benefites vnto himselfe The speciall worke of faith is to apprehend the promise of grace Gal. 3.14 That wee might receiue the promise of the spirit through faith or Christ in it for hee is the substance of the promise and whole couenant and with him we haue all things which concerne our good in this * 1. Tim. 4.8 life and in the life to come by the same faith Confidence is a fruite of faith Ephe. 3 12. for no man can trust in God till first hee bee perswaded of Gods fauour in Christ The propertie of faith principally is to apprehend Christ but ioyne loue to it and it is effectuall in duties to God and men Quest 9. Are there not other kindes of faith spoken of in the Scripture besides the true iustifying faith proper to the elect Ans There are three other kindes common to the elect and reprobate First an Historicall faith in this note euen in the wicked men and Angels first they know the truth of God written secondly they beleeue the truth of Gods word that it is the truth thirdly they tremble The second kinde of common faith is the temporarie faith which goes a degree further then the historicall which is to professe the Gospell but without sense of the power of it or loue or liking to it this faith may proceed yet to a great reioycing and to some barenly fruite and yet is it but false and temporarie first beecause it neuer is of long continuance for in the heate of afflictions it vanisheth away and it is grounded on temporarie causes first a light vaine desire of knowledge secondly praise of men thirdly on riches and earthly preferments the common motiue of liking or disliking of religion with this kinde of men the grounds of this faith then being vaine and vanishing this faith therefore soone vanisheth away The third kinde of common faith is the faith of miracles when a man grounding himselfe on some speciall promise or reuelation from God doth beleeue that some strange and extraordinarie thing which he hath desired or foretold shall come to passe by the worke of God This kinde shall bee reiected in the last daie with the reprobate 1. Cor. 13.2 Mat. 7.22 Quest 10. How is the true sauing faith wrought in vs how growes it and by what meanes is it cherished and preserued Ans First the holie Ghost by the a Rom. 10.14.17 preaching of the Gospell by b Act. 8.7 reading of the same by c Ps 1.2 119. meditation and by d Act. 17. Mal. 3. conference with the holie Seruants of God workes faith in our hearts Priuate reading of the Scripture and meditation gathers sticks preaching and conference kindles Gods fire in vs after followes praier and the vse of the Sacraments for the confirmation of faith in vs that the fire may grow vp to a flame Heb. 6.2 and 9.14 to burne vp and to censure our dead works by the power and grace of the holie Ghost applying the blood of Christ vnto vs which the hand of Faith receiueth and retaineth to the renuing and reforming of the mind of the hart and conscience that the whole man after this admirable change in repentance as a new creature may serue the liuing God Secondly when the seedes of this faith are first sowen in our hearts by the holie Ghost by the meanes aforesaid for a time our faith is but weake like the hand of an infant which can when hee is called put forth his hand but receiue little and retaine lesse his desire onelie is accepted for the deede So in the faithfull when they are become poore in spirit and in sight of their spirituall pouertie and nakednesse mourne Mat. 5.3.4.5 and in mourning are so exercised that they are truelie humbled when I say they are so humbled that they doe not onelie desire to bee saued but also hunger aboue all things to bee at peace with God through Iesus Christ This hungrie desire of grace with God is often commended and accepted Psal 10.17 Lord thou hast heard the desire of the poore 143.6 My soule desireth after thee as the thirstie land Psal 145.19 He will fulfill the dâ—sire of them that feare him Nehe. 1.11 O Lord I beseech thee let thine eare now hearken to the prayer of thy Seruant and to the prayer of thy Seruants who desire to feare thy name This small beginning and weake faith because of weake knowledge in the misterie of saluation doth at the first yeeld assent to the truth of all Gods written word desiring to gaine more knowledge and to liue sincerely according to the measure of knowledge grace receiued this faith I say may well be called as yet an implicite faith because it hath much folding and doubting but being well exercised and continuing in the meane of grace and knowledge preaching reading praier meditation conference vse of the Sacraments singing of Psalmes mercifulnesse to the poore c. growes vp in time to bee a strong Faith This I expresse and proue
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
cloud vnto the people of the Iewes did serue as a speciall simbole of the presence of Iehoua Father Sonne and holy Ghost yet neuer painted to resemble God or to bee adored or to worship God by it in the Church of the Iewes 3. Obiect of the picture of Christ Thirdly it is obiected that the humanitie of Christ and the picture of Christ crucified may be allowed not for adoration but in signe of loue and commemoration Ans First I answere in the words of the Apostle Gal. 3.1 labour that Iesus Christ may be so pictured by the preaching of the Gospell in the minde that thou maist by the eie of faith behold him as clearelie and more effectually then if hee were described in thy sight and crucified beefore thee For by faith wee behold him which is inuisible Heb. 11.1.27 Secondly I say we be bound to discerne betweene the precious body of the Sonne of God and the sinfull carkases of mortall men for that this is a misterie most admirable that God should be manifested in the flesh 1. Tim. 3.6 that God and man should bee so vnited together that both natures make but one person so as albeit death parted the naturall soule from the naturall body yet that precious bodie was still the body of that person which was the Son of God no way subiect to any change or corruption Act. 2.27 An Image will teach vs to disioyne in our mindes those holie natures which God hath so conioyned as man ought not in the thoughts of his heart to separate them but euer by spirituall wisdome and faith to distinguish them Thirdly The Turks Present sent to the pope is but a fabulous ground for any true harted Christian by such a picture to dishonor his Lord and maister Iesus Christ I say if no man on the earth can at this day giue vs the true picture of Christ then is it intollerable audaciousnesse for any earthlie man to counterfaite falselie his holie parts and members But no man can giue vs his iust stature or truly discribe his phisiognomie therefore this ought not to be practised And if a man cannot beare to be abused and falsely or vntruly resembled and conterfaited by picture shall we thinke it none offence to the Sonne of God Fourthlie wee may reason from the writings of the holie Euangelists who were appointed and sent from God purposely to discribe the Sonne of God Iesus Christ for if they with one consent denie vs any helpe at all or any one liue concerning the externall lineaments and forme of his bodie then ought not man to presume to picture Christ after his owne inuention but wee see clearely how the foure Euangelists purposelie passe ouer this matter the holie Ghost foreseeing the superstition of Antichrist and how the Popish painted Christs should bee worshipped to the great dishonour of our euerlasting Lord and Sauiour Iesus Christ Fiftlie wee may reason against this Popish God on this manner if that picture of Christ which was allowed and commanded of God himselfe Num. 21.8 Io. 3.14 being superstitiouslie abused must be burnt to ashes 2. King 18.4 then much more these false pictures of Christ neuer allowed but dissalowed of God and most impiouslie adored of vaine men ought to bee reiected with a farre greater detestation If any doubt of the Popish Idolatrie to their crosse their owne booke a O crux aue spes vnica hoc passionis tempore Agne pijs iustitiam reisque dona veniam Againe Ecce lignum crucis venite adoremus Againe Crucem tuam adoramus Domine resurrectionem tuam sanctam glorificamus Concil Trid. fess 9. and dailie practise in their false Church testifie against them The fourth obiection they say the picture of Christ serues well to confute the old Heretikes The Martionites and Valentinians which denied that Christ had a true naturall humane bodie Ans First if these and the like Heretikes beleeue not the words nor respect the works of Christ if they will not beleeue Moses and the Prophets testifiing of Christ with his Apostles and Euangelists they will not beleeue any one that shall returne from the dead and much lesse a dead and painted Christ The Godly Emperours Valens and Theodosius made a law that none should make any Image of our Sauiour Christ and if any were found it should bee vtterly defaced and reiected Againe Epiphanius rent in peeces the picture of Christ on a cloth Anno. 565. because said hee it was contrary to holy Scripture Epiphan Epist ad Iohan. Epis Hierosolymit Eusebius saith that some conuents of the Gentiles carried about in tables the pictures of Peter and Paul and Christ also because this was a custome saith hee to remember their Patrons and benefactors Eus lib. confes cap. 36. Their very words are these As our care is in and by all meanes to maintayne the religion of the most high God so permit wee none to purtraite engraue or picture in colours stone or any other matter whatsoeuer the Image of our Sauiour moreouer wee command that wheresoeuer such an Image can bee found it bee taken away and all those to bee chastised with most greeuous punishment that attempt any thing against our commaund Petr. Crinitus lib. 9. de honest discipl Quest 80. What is the second sinne here forbidden Ans In the second place wee bee here charged not to worship the Image wee haue made nor the true God in by with or before an Image or in an Idols Temple for if man proceede to erect an Image vnto God hee will bee no lesse bold to honor it and his God as hee best fancieth in it and before it First for this Idolatrie it is flatly forbidden in the expresse words of the Law Thou shalt not make any grauen Image c. Thou shalt not bow downe to them nor worship them And the Psalmist saith confounded bee all they that worship carued Images And the Lord requires all holy and religious worship to bee reserued for himselfe Mat. 4.10 Ob. Their blind vnlearned distinction of douleia and latria will not serue for the light of God hath taught vs now to dispell such Popish misteries and the Scripture doth often confound these words and indifferently vse the one for the other Rom. 1.9 1. The. 1.9 Mat. 4.10 Reuel 19.20 And wheras here they say they worship not the Image but Christ his holy mother before their Images Ans The holy Scripture discouers this vaile by the like practise of elder ages for as these men say the old Israelites did not worship Baal as God but God in Baal confer Iudg. 2.11 with Hosh 2.16 they did not imagine that Baal was the inuisible God almightie but that the seruice which was done before that Image was done to the Lord himselfe Againe Michahs superstition is condemned by the holie Ghost Iudg. 17. and yet did he not repose any great confidence in his Image but thought his worship done beefore that Image was very acceptable