them lieth in dispensing these holy misteries Esa 6.7 Mal. 2.1.2 And they must not decline from the forme which Christ hath prescribed in his written word to the worlds end 1. Cor. 11.23 Quest 78. Thus far shall suffice concerning these foure special branches of Gods worship Occasions of Gods worship what occasions and helps of Gods worship be here commanded Ans These following First 1. A vow a religious and holy vow which may bee discribed on this manner A vow is an aduised and voluntary promise made vnto God Definition for the performing of some exercise which lyeth in our owne power and free choise to doe or leaue vndone and in respect of some circumstance or occasion seruing fitly to quicken vs vnto prayer and other holy exercises of religion Deu. 23.21 Num. 30.14 Gen. 28.21.22.23 And here these rules must bee kept that wee may not vow and promise vnto God any thing vnaduisedly first wee may not * vow things forbidden of God as are superstitious exercises Popish pilgrimages and the like secondly wee must not vow any thing aboue our strength as the Popish vow of single life in their Priests cleane contrary to Christs words Mat. 19.11 All men cannot receiue this thing Thirdly wee must not conceiue by our vowes and obseruation of them any opinion of merit Fourthly wee must so long obserue our vowes as it serues fitly to help vs and further vs in prayer and other holy exercises Secondly 2. Godly bookes the help and vse of Godly bookes written according to Gods word may quicken our zeale in Gods holie worship Eccles. 12.11 Thirdlie the Lord here commends vnto his people 3. Schooles of good learning the erecting and maintaining of all Schooles of good learning as the seminaries and nurceries of the Prophets and of his holy ministrie 1. King 18.13 2. King 2.17 4. Prouision for the ministrie Fourthly here the Lord requires sufficient prouision for his Ministers that they may doe their worke with ioy and not with care and griefe for that is vnprofitable for Gods people Heb. 13.17 1. Tim. 5.17.18 1. Cor. 9.1.11 5. Building repairing of Churches Fiftly here wee bee commanded the building and maintaining and repairing of Churches and of all things that belong hereunto 6. Mercifulnes to the poore Sxtly familiaritie with the true worshippers of God and a liberall and bountifull hand in releauing and comforting the poore Christ knits both together in doctrine Mat. 6.1 and 14. and Cornelius in practise Act. 10. ver 1.6.7 Quest 79. Thus farre of the affirmatiue part now in the negatiue what sinnes be forgiuen First to represent any of the three persons in Trinitie by a picture Ans The first and greatest impietie here forbidden is to represent any person in the Trinitie by any picture Image painted or formed in any matter And here to auoid this euill wee ought to consider first how prone our cursed nature is vnto this Gal. 5.22.23.24 and how the blinde soules proceed in this idolatrie for when man hath fained in his vaine heart that God is like that picture he hath conceiued and drawne in his minde and approued in his heart then hee purposeth to expresse the picture of his minde by some externall figure and worke of his hand this done he liketh it so that hee both honoreth it in body and some inuisible God before it in his minde Secondly let vs euer aduisedly consider what the holy Prophets Euangelists and Apostles the best expositors of this Law speak against this practise for by them the holy Ghost moueth and warneth vs as followeth They may not picture Iehoua nor resemble him by any thing First for that they saw no Image in the day that God spake the words of this law before them in Horeb. Deu. 4.15 Secondly the Prophets iudge it a thing most vnreasonable to compare the first cause of all sense and reason vnto blocks which are void of all sense and reason Dauid notably opposeth God and Idols for so we compare ideots for want of reason Psal 115.3.4 Act. 17.25.29 and to compare an infinite spirit to a finite body and the incomprehensible and inuisible God vnto a stock Esay 40.21 Ier. 10.8 Habacuk 2.18 for that his nature is such as no naturall thing can resemle him much lesse aritficiall no heauenly creature can represent him much lesse an earthly Thirdly consider well the great charge of God in his Law commanding to destroy all Images tending to any superstition Num. 33.52 Exod. 23. Deut. 7. Fourthly wee bee bound to follow herein the presidents and practise of holy kings euer abolishing all such monuments of superstition Asa 1. King 15. Iehu 2. King 10.26.27.28 Hezekiah 2. King 18. Iosias 2. King 23 Chap. Fiftly the very Gentiles had the same vse of their Images which the Papists haue at this day for they said See Gregor ep 109. lib. 7. and ep lib. 9. and August in Psal 113. Images are more able to corrupt blinde soules by reason they haue mouthes eies eares and feet thē to reforme them because they speak not see not heare not walk not 2. Ob We may picture Christ they did not worship stocks and stones but the power of God present in them and by them Sixtly the Diuell practised in and by Images sundrie kinds of illusions in elder ages as is well knowne hee doth euen to this day in the blinde Popish superstition Seauenthlie but here they obiect against all this first that the Popish pictures in Churches are but lay mens bookes to put them in minde of diuine matters which they can not otherwise so well conceiue and soone forget Ans The holie Ghost answeareth that there is no agreement nor fellowship betweene the Temple of God and Idols 2. Cor. 6.16 and telleth vs by his Prophet they teach lies Ier. 10.3.8 Habak 2.18 Secondlie next it is obiected that albeit it be granted that we ought not to think that the Godhead is like to gold or siluer or stone grauen by art the inuention of man Act. 17.29 And that wee may not picture the Father in the forme of an aged man as the Papists doe for albeit Daniell call him the auncient of daies yet Saint Iames telleth vs there is no shadowe nor appearance of any change in him yet if it may bee graunted that the holy Ghost may bee resembled by a doue or by clouen tongues as Mat 3.16 Act. 2.3 Ans No such pictures can represent him for the doue was not sent to that end but to be a visible signe of the presence of gods holy spirit which is inuisible as the clouen tongues were afterwards a simbole to the same purpose where also the wind there mentioned doth more fitly represent the spirit as Ioh. 3. and the tongues the guifts of the same spirit So likewise the Doue may in some sort set before vs the graces and gifts of the same loue and meekenesse And to this end the
conception of sinne Iames. 1.14 and when the monster is once conceiued it is hardly killed in the breeding for it will hourely gather strength and like a Viper breake forth or burst the heart but it will bee acted as wee see in Eues apostacie Gen. 3.2.3.4 and Dauids adultry 2. Sam. 11. This Law condemneth vs for that first kinde for hauing such familiaritie in nature and acquaintance with Sathan for which cause the most perfect man on earth hath cause to bee humbled againe for the second kinde because our nature hath so much secret poison in it for the which this law doth continually and most directly charge vs as sent from God principally to this end to giue vs the sight of that sin which hath so blinded the minde of man that it can not by any discourse of reason conceiue it Rom. 12.2 Eph. 2.3 and 4.23 Rom. 7.7 and thirdly it condemneth vs also for the third kinde for that all actuall sinnes condemned in the former lawes haue here hence their originall and off-spring Quest 151. Proceed to the third euill condemned in this Law Ans The third euill here condemned is the want of originall iustice whereby the learned Cathechists vnderstand that this Law chargeth vs also deepely and that in the first place indeede if wee could so well see it for that wee want the beautie and excellencie of our first creation for that I say we haue cleane rased out or sinne or Sathan in vs the glorious Image of God giuen vs in our first creation When saint Paul had well considered himselfe in this glasse whereas beefore hee thought himselfe liuing and in Gods fauour hee now thought contrarily that hee had not onely lost all thee beautie of his first creation but also that he was as no body euen as a dead man in bondage or as a man sold vp to the seruitude of sinne Rom. 7. Read aduisedly this Chapter and you shall see that hee mournes for that no good thing is in him Quest 152. And what speciall graces bee required in this Law Ans First wee bee here commanded of God to labour in the meanes of our saluation for a cleane heart or that the heart may be a Act. 15.9 purified by faith in Christ Iesus and that the holy Ghost may be b Luk. 11.14.25 giuen vs to sprinckle so our consciences with the c Heb. 9.14 bloud of Christ that wee may bee loosed from the d Eph. 2.2.3 1. Ioh. 3.8.9 bondage of Sathan freed from the works of the Diuell or dead e Heb. 9.14 Heb. 6.2 works and from that horrible condition wherein all men lye beefore grace as children of rebellion vnder f Eph. 2.3 wrath that so wee may come to the glorious libertie of Christ to serue the liuing g Heb. 9.14 God Secondly we bee here charged of God to loue and serue God with all our heart with all our minde with all our thoughts Deut. 6.5 Luke 10.27 and to doe our neighbour good wee must carrie not our hands onely but our harts also and all our thoughts desiring to doe him good yea to procure any thing for his good Rom. 7.22 so delighting in the Law of God euen in the inward man And to this ende wee must spend well our times in good thoughts and pertinent needefull profitable and godly meditations desiring to redeeme the time which we haue lost euen many houres and dayes monthes and yeares in tossing turning debating and scanning such vaine vnprofitable yea wicked and diuellish imaginations which now cause our very hearts to tremble and our haires to stand vpright for that wee haue giuen any liking to such euill motions or any resting place in our mindes and hearts vnto them Thirdly here wee bee commanded to looke well and watchfully to the rule and gouernement of our minde and affections beeing well assured that hee which hath attained this grace to rule well his owne minde is better then he that winneth a Citie Prou. 16.32 Here begins that noble combat 2. Tim. 4.7 and the great war-fare betweene the flesh and the spirit Gal. 5.17 Wherefore it is euident that in this Law wee bee commanded to crucifie all our vncleane lusts and to nip in the head all the first motions vnto sin as soone as they stirre vp in vs. To labour so for grace by the spirit that wee may haue strength to resist our corruption drawing vs and luring vs from Gods presence by the pleasures of sinne And if wee bee drawen aside to call for grace speedely to cut of all conference with Sathan and sinne that wee bee not baited and snared and if wee be snared to labour yet more instantly with God that our hearts subscribe not intertaine retaine nor conceiue not with sinne and if sinne and Sathan hath beegot a conception within vs that then the young Serpent may dye in the breeding before it come forth or haue any birth for then wee breake not onely this Law but wee violate all other Lawes with it to the great dishonour of God and the wounding of our owne poore consciences Iames. 1.13 The regenerate onely keepe this Law In the former lawes the hypocrite will walke very circumspectly before men in the outward action but here he comes short before God in the inward affection The Examination of the Conscience First inquire what sight what knowlede what feeling thou hast had in former times of thy naturall corruption for Hypocrites and Iusticiaries thinke all sure and a good while they conforme their outward actions to the Law of God If thou hast neglected not knowne not regarded the secret power of sinne Rom. 7.23 and of that Law of thy members as the Apostle speaketh rebelling against the Law of thy minde thy conscience pleads guiltie and this Law condemnes thee Rom. 7.7 Secondly inquire what secret motions against God and his Lawes what vncleane thoughts what vaine imaginations haue carried away thine heart from God or haue possest euen thine heart the very seate of God how they haue disquieted and distracted thine heart if thy conscience pleads guiltie this Law condemnes thee Thirdly inquire how often beeing lured by Sathan and sinne thou hast beene carried away as it were from God to any secret conference and parling with the Diuell to stir and kindle in thee any vncleane lusts if thy Conscience pleads guiltie this Law condemnes thee Fourthly inquire what the excellencie and beautie was of thy first creation and how by their apostacie our first parents lost the same and how thy selfe art but a branch of that accursed stocke of old Adam and therefore art by nature the child of wrath no lesse then others and therefore for the want of that originall iustice and excellencie of creation God by this Law may in iustice condemne thee Fiftly inquire further whether finding thine hart so euill affected and thy selfe so addicted to sinne and in such spirituall bondage to Sathan whether thou hast I
and eight step to hell is hardnes of heart hee that continueth without repentance in the long contempt of the holy voyce of God shall be giuen ouer to Sathan to bee hardened in his heart Rom 2.4 so as he shall neither bee touched by Gods iudgements to humiliation nor moued by his mercies to any consolation for these signes of an hardened heart may be gathered Heb. 3.7.13 First to tempt God by seeking new arguments of his prouidence power and goodnesse Secondly to see many wonders and to receiue many blessings without thanksgiueing Thirdly not to regard a long experience of Gods mercies and iustice as the people in the wildernesse Psal 78. 3. Degree of prouocation The fourth degree of sinnes perfection and the ninth step to hell is an euill or malicious hart which followes very iustly an hardened heart Wee haue naturally also an euill heart Ier. 17.9 Gen. 6.5 but the holy Ghost in the third to the Heb. ver 12. speakes of an heart which by custome of sin and as it were by art is become farre worse by many degrees for this heart is very secure not much moued with any check of conscience for any sin committed This heart swallowes vp continually common sinnes without any check lying dissembling and common oathes as light sinnes not to bee regarded and disputes not long to commit grose and grieuous sinnes and to liue in them as Herod and Herodias Agryppa and Bernice in open incest Felix and Festus in briberie couetousnesse and oppression Achah and Iezabell in Idolatry superstition and all rebellion against God An vnbeleueing heart 4. Degree of prouocation The Fift degree of sinnes perfection and the tenth step to hell is an vnbeleeuing heart This followeth a malicious euill heart as the effect followeth the cause And is indeede the iust punishment and hand of God for many sinnes aforegoing This is not to beleeue nor to giue credit to the holy oracles of God contained now in his written word This sinne greatly prouokes Gods holy spirit Num. 14.11 Deu. 32.19.20 1.31.32 examples here may bee Lots Sons the word of God seemed vnto them to bee a iest they gaue no credit to their fathers preaching Gen. 19.14 Great afflictions and griefes of minde and feares may binde vp the heart of Gods best children for a time in vnbeleefe anguish of spirit and cruell bondage Exod. 6.9 43.1 Mark 16.14 Luke 28.38.39.41 Iohn 20.25.27 The Sixt degree of sinnes perfection 5 Degree of an erring heart and the eleauenth step to hell is an erronious or idle heart giuen vp to a reprobate sense First there are two kindes of errours The one is of the vnderstanding and this we call ignorance This errour is not so dangerous 1. Tim. 1.13 Heb. 5.2 The second kinde is of the heart and affections when as these parts are not setled to rest on God and his word but are ready to embrace lies idolatry and superstition and to forsake Gods holy couenant Psal 78.37 Their heart was not vpright with him they were not faithfull in his couenant Heb. 3.8.9.10 Long contempt malice of heart and vnbeleefe against the word causeth God to smite men with his spirituall plague Rom. 1.28 Eph. 4.18.19 2. The. 2.11 The Seauenth degree of sinnes perfection 6. Degree of prouocation An heart past feeling and the twelft step to hell is an heart past feeling The heart is past feeling when the conscience hath lost her proper and essentiall properties to accuse and excuse The Gentiles were plagued with this for the longe contempt of the light of nature and the often checks of their consciences accusing them The people vnder the Gospell may farre more iustly be plagued with this spirituall plague for the contempt of the light of nature and grace shining vpon them 1. Tim. 4.2 Signes of this deadly poyson are these first wantonnes in sin secondly greedinesse in sinne thirdly to bee giuen ouer to all vncleannes Ephe. 4.19 The thirteenth step to hell and last degree of sinnes perfection is an apostaticall heart and this is the most wofull state that may bee and vnrecouerable for here men sinne in the highest degree euen the sinne impardonable they haue beefore quenched the graces of Gods spirit and now they proceede to despite the spirit of grace and to renounce the whole couenant and all the holy meanes of their saluation striuing fighting and persecuting the holy truth of God as much as in them lyeth with blasphemies and these they do cheerefully wittingly and willingly withstand and oppose themselues against Iesus Christ and his most holy spirit This sinne alone is impardonable and this is the highest degree of sinnes perfection mentioned in the Scripture The Fourth and the most certaine meane to know the miserie of man without Christ is by the Law of God for that by the Law commeth the knowledge of sinne Rom. 3.20 and 7.7.8 Question 43. WEe haue heard by very effectuall and plaine demonstratiōs how great mans misery is by nature and without Christ But the Lord yet commends vnto vs a Fourth glasse to behold our deformitie and miserie what is that Answere The great and wonderfull Law of God for thus it is written Rom. 3.20 Rom. 4.15 and 5.20 Gal. 3.19 By the Law commeth the knowledge of sin Chap. 7. ver 7.8 I knew not Sinne but by the Law Quest 44. Where is this Law written that so serues to reueale Sinne and what is it Ans I meane the morall Law of God commended vnto vs in the twentie Chapter of Exodus and this Law as I suppose Definit 1. may truely bee in this manner described The Law of God is the holy commandement of Iehouah whereby his nature and will concerning our obedience is reuealed and made knowne vnto vs. Againe first more fully to discribe what this Law is for the first cause of it The Heathen that their Law might haue authoritie and credit among men euer fayned some false God the author o◠them Minos king of Creete said his Lawes came from Iupiter Licurgus king of the Lacedemonians infers his Lawes to Appollo Solon of Athens to Minerua Numa Pompilia 2. king of the Romanes receiued his laws from Aegeria and the Turks their Alkaron frō Mahomet wee doubt not this Law came from God and of him and by him hath a most royall and heauenly authoritie and written by his owne hand giuen first to Moses and by him commended to the Church for all posterities Secondly for the matter it concerneth the will and nature of the true God When the Lord forbiddeth murther first he manifesteth his will that he is a God which abhorreth crueltie and violence in man next that by nature he is most inclined to shew mercie And likewise in forbidding adultry first hee willeth our holinesse and sanctification next hee teacheth vs that by nature hee hateth all vncleanesse of soule and body Thirdly for the forme of it it is spirituall holy and iust Rom. 7.12.14 and
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
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
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
6. in euils and dangers present Fourthly a cleauing vnto God specially in troubles resting by faith on him alone when wee see no meanes of his prouidence to helpe vs. Iosh 23.8 Stick fast or hold fast or cleaue fast vnto the Lord your God as ye haue done vnto this day Act. 11.23 Barnabas in Antioch exhorted all that with one purpose of heart they would continue in the Lord. Dauid in Ziklag in wonderfull distresse when his companie perplexed in their harts and in great bitternesse were readie to stone him hee prayed in his heart and comforted himselfe in the Lord his God and the Lord gaue him then a wonderfull deliuerance 1. Sam. 30.6 Question 57. What is the fourth branch of obedience required in this Law Ans The true feare of God And here to shew what this vertue is Gods spirit teacheth vs that a man truely feares God when being cast downe with the excellencie of his maiestie power greatnesse and goodnesse wisedome mercie and iustice hee is drawne and moued to come into Gods presence with greater reuerence then beefore the greatest Maiestie in the world knowing his greatnesse and tasting his goodnesse in Christ and by his word hee doth most of all things feare to displease and desire to please God in all things The arguments to stirre vp our hearts to feare God are these First for that the holy Ghost doth so often assure vs that the man is blessed which feareth the Lord. Psal 128. Prou. 18.14 Secondly for that Gods spirit most delighteth in these men Es 66.1.2.3 Psal 147.11 Thirdly for that it is a speciall bridell to keepe vs in the obedience of Gods holy Lawes Ier. 32.40 Examples Exod. 1.17 in the midwiues of Egipt Gen. 39.9 in Ioseph Fourthly for that this man alone is acquainted familiarly with Gods secrets Psal 25.14 Fiftly for that this vertue is the beginning of all religious and diuine wisedome Prou. 1.7 Sixtly for that Gods feare shall better prouide for our wants then all the preposterous shifts in this life for the wicked Psal 34. ver 9.10 for that God makes many sweete promises vnto him and his seede after him Psal 25. and 37. first his soule shall dwell at ease 25.14 secondly his seede shall inherit the land 16. thirdly he shall want nothing that is good Psal 34.10 Seauenthly for that God euery where commaundeth vs to feare him Psal 2.11 Phil. 2.14.15 Quest 58. How is this feare begotten in vs Ans This holy and cleare feare of God is bred and preserued in vs first by meditation of Gods mercies in Iesus Christ Psal 130.3 There is mercie with thee that thou maist bee feared Secondly by meditation of his power and iustice Iob. 31.23 Gods punishment was fearefull vnto mee and I could not bee deliuered from his highnesse Againe Deut. 28.58.59 If thou wilt not obey and feare this glorious and fearfull name the Lord thy God then the Lord will make thy plagues wonderfull Thirdly by hearing the word preached Esa 66.2.3 Fourthly by prayer which pierceth the clouds and ascendeth vnto the high throne of maiestie where it beholdeth vnspeakable graces with vnutterable passions Quest 59. What is the fift branch of the obedience of this Law Ans Humilitie which is a speciall grace of God Definiti and followeth the former vertues as the effect the cause This vertue causeth vs to iudge our selues as emptie and voyde of all good things in our selues and to giue God the glory of all the good things wee haue receiued and is a great ornament to a man 1. Pet. 5.5 Deck or adorne your selues inwardly with lowlinesse of minde The same Apostle commends it againe to women as a special ornament 1. Pe. 3.3.4 labour not so much for externall beautie saith hee but let the hid man of the hart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by This was Abrahams humilitie the nearer hee comes to God the more lowly and vile hee is in his owne eyes Gene. 18.17 The liuely commendations of humilitie in the Scriptures are these 1. Humilitie the gate to receiue Corist first all the labour of Gods spirit by the ministrie of the word hath this scope to prepare mens hearts in humilitie to receiue Christ for beefore men bee humbled they cannot possibly entertaine Christ confer Esay 57. ver 14.15 and Esay 4. ver 12.13.14.15.16 Before wee bee poore in spirit we cannot mourne and sorrow for sinne Mat. 5.34 No sorrow for sinne no confession of sinne No confession of sinne no spirit of meekenesse Mat. 5.5 No spirit of meeknesse and humilitie no hungring desire of grace No desire of grace Mat. 5.6 No spirit of faith 2. Cor. 4.13 No receiuing and lodging of Christ 2. Cor. 13.5 No spirit of adoption Eph. 1.15 Rom. 8.15 2. The residēce of the Trinitie with him Secondly where soeuer this grace is there in that soule the Father Sonne and holy Ghost dwell and keepe residence Esa 57.14 Iohn 14.23 Reu. 3.20 Cant. 5.2.3.4 3. Life of God in him Thirdly hee that is endued with this grace may bee well assured the life of God is in him Esay 57.15 Ephe. 4.18 4. Taught of God Fourthly whereas others receiue instruction by man the humble are so beloued that they alone bee taught of God Psal 25.9 Esay 66.2.3 5. The first gate to heauen Fiftly Humilitie is the gate of euerlasting glory 1. Pet 5.6 humble your selues vnder the mightie hand of God that hee may exalt you in due time so Pro. 15. ver 33. 18.12 Mat. 5.3.4 6. Onely wise Sixtly this man alone is wise Pro. 11.2 with the lowly is wisedome 7. Filled with good things Seauenthly this man is euer filled with the good graces of Gods spirit whereas the Lord euer sends the proud and rich emptie away Luke 1.52.53 drawing his sword against him True marks of humilitie 1. To mourne for want 2. To mourne we can not do that we should doe 3. Contentment 4. To abide in our calling 5. Not to despise where-euer hee meetes him The markes of Humilitie are these First to bewayle our wants and infirmities Mat. 5.5 Secondly to bee aggreeued in heart we can no better serue and please God Rom. 7.18.24 Thirdly not to seeke a better place and condicion of life then wee know to bee giuen vs and allowed of God 1. Tim. 6.7.8 Fourthly to walk faithfully and modestly in our vocation 1. Cor. 7.20 Fiftly not to despise our brethren 1. Pet. 2. verse 17. Quest 60. What is the sixt branch of obedience here commaunded Ans To worship God in spirit and truth Ioh. 4.22.23 Esay 45.21 What prayer is Thou shalt worship the Lord thy God and him onely shalt thou serue Mat. 4.10 Deut. 6.16 This worship principally consisteth in an holy inuocation of God in prayer and thanksgiuing This worship no man can euer performe to please God before hee hath receiued the former graces that is before hee
these nations neither make mention of the name of their Gods nor cause to sweare by them neither serue them nor bow vnto them but stick fast vnto the Lord your God And Zephaniah 1.5 I will root of the remnant of Baal and them that sweare by the Lord and sweare by Malcham Psal 16. Quest 89. What can you say against this common practise of swearing Ans First wee say it is the charge of our Lord and master Iesus Christ interpreting this Law purposelie against the false glosse of the Iewish rabbines Mat. 5. that wee sweare not at all by the creatures nor rashlie and without iust cause by the Creator and that if wee passe yea and nay a simple deniall or affirmation whatsoeuer is more in our ordinarie speach in anger or mirth in contracts or conference proceeds from Sathan Secondlie the spirit of Christ in other Scriptures warnes often against this sinne Iames. 5.12 By Saint Iames hee assureth vs these sinnes are bound vp vnder wrath and condemnation and he chargeth vs to haue a most speciall regard against swearing By the Preacher Chap. 9.2 hee makes these two flat contrarie to sweare vainelie and to feare an oath The Turks sweare not but beâ—ng occasioned by great necessity If there bee any idle swearer among theÌ„ hee is not admitted for any place of gouernement of what conditioÌ„ soeuer he be in coÌ„mon wealth Guliel Tripoli by the Prophet Ier. 12.16 hee crieth against false Prophets which taught the people to sweare by Baal and Chap 5.7 against the whole Church for this sinne saying How should I spare thee for this thy children haue forsaken mee and sworne by them that are no Gods And by his lawes Deut. 28.58 Leu. 24.14.15 In the blinde time of Poperie in this land King Henry 5. made these good orders against this sinne If a Duke did sweare hee paid the poore fortie shillings If a Lord or Baron twentie shillings If a Knight or Esquier he paid tenne shillings If a Yeoman fortie pence If a page he was beaten naked with a whip Thirdlie I say that to sweare is to call him or that wee sweare by as a witnesse of the truth of our speech and action and to plague vs if we forsweare for our periurie Now the Lord alone is the searcher of all hearts and can alone finde out and reuenge periurie therefore is hee greatly dishonored and blasphemed when wee ascribe this power and honour to the creatures Now neither gouernours nor Prelates nor preachers feare any kind of oath Conci Carth. 4. ca. 16. Si clericus iurauerit excoÌ„muniretur et deponatur Lastly by the testimonie of the good martyr of God master Hooper hee speaketh in these words if common swearers be suffered to sweare without punishment the sin is so abhominable that assuredly the Maiestrates and whole common wealth are like in time to smart for it Such as honour God shall bee honoured and such as despise him shall bee dishonoured 1. Sam. 2.30 Quest 90. What is the second sinne here condemned Periurie Ans Periurie or forswearing and this sinne Gods holie veritie describes to bee the abuse or prophanation of the name of God for the confirmation of a lie Leu. 19.12 Mat. 5.33 This sinner will either make the Lord blind and weake and easie to bee deceiued or to testifie and approue an vntruth Iosh 7.9 For this cause Achan is warned by Ioshua beefore his death to giue glorie vnto God in the confession of the truth and not by periurie and wicked swearing to stane his holie name with a lye How many sins in periury In the sinne of periurie I find these foule and grose sinnes bred as in a monstrous bellie the first is a lie which is a false speech vttered purposely to deceiue and this proceedes from the Diuell Iohn 8.44 The second sinne here is an impious inuocation of God to testifie and approue a lie The third euill in periurie is a prophane contempt of Gods threatning wherein he auoucheth that hee will fearfully plague all periured persons Lastlie this sinner is a great plague to the common wealth and all humaine societies for what contracts and bands of loue can there bee among men where faith and truth are buried for a holy oath which this sinner prophaneth and scorneth is the last refuge among gods people to end all controuersies Heb. 6.16 Arguments against periury More arguments against this great and fearefull sinne may bee these following First 1. Gods threatnings the spirit of God speaking in the Scriptures threatneth often these men saying by his Prophet Zachr 5.3.4 The curse of the Lord of hostes shall enter into the house of the theefe and into the house of him that falsely sweareth by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and stones thereof And againe 1. Ch. 8.17 Let none of you imagine euill in his heart against his neighbour and loue no false oath And by his Prophet Dauid Psal 5.6 Thou shalt destroy them that speake lyes the Lord will abhor the bloody and deceitfull man Secondly 2. An example of Gods wrath for periurie hee plagueth this sinne in Dauids time with three yeeres famine on that land for that Ioshuas oath was not kept with the Gibeonites and when the seauen sonnes of Saul for violating that holy oath were executed it is said that God was appeased with the Land 2. Sam. 21.1.2.14 ver Thirdlie the very Gentiles did greatly abhorre this sinne 3. The Gentiles did abhor periurie as wee may see in the King of Babilon who put out the eies of Zedekiah for the breach of his oath made vnto him 2. Chron. 36.12.13 2. King 25.6 Fourthly the Christian Emperours cut of the tongues of periured persons and other nations puld them out at their necks Lastlie the Lords charge vnto these sinners was 5. The publike repentance of a periured person that they must testifie their humiliation to the Church as in that act of restitution by a publike confession with signes of their vnfained sorrow for this sin and they must prouide their sacrifice which must bee offered for them by the Priests with the prayers of the Church that God may bee reconciled with them in Iesus Christ Leu. 6.3 and 5. Chap. ver 4.5.6.7 Quest 91. What is the third sinne here condemned Ans In the third place wee may adde these sinnes Exorcismes adiurations by exorcismes and consecrations in the Popish Masse holy water coniurations and charmes in the profession and practise of witchcraft for by these the great name of God is greatly prophaned for coniurations and charmes can not bee practised without Scriptures Pater-nosters Aues and Creedes and such like good words First for exorcismes wee see in the practise of those stories Act. 19.13 the name of our Lord Iesus prophaned for Luke saith That certaine vagabond Iewes exorcistes tooke in hand to name ouer
conscience toward God endure griefe suffering wrongfully for what praise is it if when yee bee buffeted for your faults ye take it patiently But and if when yee doe well ye suffer wrong and take it patiently this is acceptable to God for hereunto ye are called for Christ also suffered for vs leauing vs an example that we should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Iacob and Ioseph followed this Scripture as beeing written by Gods holy spirit in their hearts The Sinnes here forbidden are these The first foule sinne here condemned is eye seruice contrary to simplicity and truth desiring to please men but not in singlenesse of heart Col. 3.22 Eph. 6.5 The Second sinne of Seruants is to answere againe in reprehensions and admonitions Tit. 2.9.10 The third sinne is to reiect admonitions to refuse and to resist the authoritie and corrections of their gouernours as Agar and Onesimus Gen. 16.6 Epistle to Philemon Fourthly by fraud or theft to conuay away their masters goods or by negligence to become vnprofitable drones in their Maisters seruice Such were Zibah 2. Sam. 16.4 and Onesimus it is like before his conuersion Fiftly to obay them in things vnlawfull as when Sauls men refused to obay and serue their Maisters tyranny Doeg the Edomite was very forward to imbrue his hands in the bloud of most innocent and holy Priests 1. Sam. 22. Quest 117. I pray you adde something of the duties and sins of the Fathers in Common wealth and in the Church that is of such as gouerne in the Magistracie Ans First Exod. 18.21 it is required in the Magistrate that hee bee a man of wisedome that is that hee haue knowledge to rule and to to performe the duties which belong to his place and calling for as in other arts hee is not straight way a good Artificer which is a good man so much more in this waightie calling Secondly they must bee prudent men or men of experience for like as in other Arts men must not trust their generall knowledge and wisedome which haue not had tryall and experience of their profession so much more in this calling it is needefull that a man well experienced in those matters that are incident to this calling Thirdly they must be men of courage for his knowledge and experience cannot profit him when hee is to performe and execute the duties of his calling if eyther hee feare the rebukes of Superiours or the hatred and reports of his inferiours Fourthly he must bee a man seruing God this will serue to tēper all his gifts courage if it passe the bounds of knowledge and experience proues a rash boldnesse and wanting Gods feare wee see it often end in oppression Fiftly the Lord requireth that they deale truly first cōcerning themselues they must see that in word and deed they be found such examples vnto others as loue truth and sincirity Next they must carefully search all matters they are to deale in concerning their calling that they may giue righteous iudgement as the case requireth This they must do and haue no respect of persons Sixtly they must hate all filthy gaine and desire of riches and rewards for rewards blinde the eyes of the prudent and stop the eares of the righteous Deut. 1.13 Seauenthly and lastly a good Magistrate must bee a man well knowne and reputed and reported among gods people for wisedome for experience for courage for the feare of God Duties of spirituall Fathers and their Children for vpright dealing for the hatred of couetousnesse If they bee not knowne to bee such they can not haue that credit and reuerence among the people which is due to their place and calling And this the Apostle requireth in Gods Ministers that they haue also a good report euen of them that are without Sinnes here condemned are in election of Magistrates to respect riches and fauour of men and to neglect the former vertues and speciall marks of Christian Magistrates Examination of the Conscience Superiours First let all Superiours of all places and callings well examine themselues in and by this Law how they loue and tender their inferiours as Parents doe their Children how they go in and out before them in all pietie sobrietie and iustice if any such neglect these duties his conscience pleads guiltie and hee is subiect to the malediction of this Law Inferiours Secondly let all inferiours examine themselues with what care and conscience they haue respected the generall duties of this Law as to honour the aged the Magistrate the Minister and to performe vnto them all the generall duties beefore prescribed if they plead want of knowledge or of conscience they are guiltie and bound vp to the curse of this Law The naturall Mother Thirdly let the naturall Mother here inquire with what tendernesse and loue she hath respected the life of her child in her wombe whether shee hath nurced it with her owne brests hauing strength and meanes giuen her of God herevnto if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee The naturall Father Fourthly let the naturall Father here inquire with what care and conscience hee prouides for his familie in a lawfull calling with what wisedome and iudgement he rules his wife with what pietie and religion hee doth instruct his family whether hee suffer his children to grow vp in idlenesse and wantonnesse whether hee hath not more regarded their bodies then their soules whether they bee trayned in an honest course and calling if thou dost not respect these duties thy conscience cries guiltie and this Law condemnes thee Fiftly The naturall Children let the naturall children here inquire with what cheerefull reuerence and feare and obedience they haue honoured their Parents how they haue respected and couered their infirmities and prouided for their wants if thou bee of this number and hast neglected these duties thy conscience cryes guilty and this Law condemnes thee Sixtly inquire whether thou hast at any time by cursing mocking reuiling or smiting dishonored thy parēts or whether hast thou desired their death for any cause whatsoeuer or hast contēned their lawfull charge or hast married without their consent if these or any of these sins bee found in thee thy conscience cryes guilty and this Law condemnes thee Seauenthly Masters gouernours of Families inquire with what care and conscience thou hast taught and catechised thy Seruants what example of pietie good life thou hast giuen them how thou hast recompensed their labours with what mercifulnesse and tendernesse thou hast respected their wants with what moderation in correction and admonition thou hast ruled them if thou hast neglected these duties thy conscience cryes guiltie and this Law condemnes thee Eightly let Seruants inquire with what submission of mind Seruants
with what feare and trembling with what simplicitie and faithfulnesse of hart they obey and serue their Maisters with what meeknesse of spirit they receiue their admonitions and corrections how they hate eye seruice answering againe fraud theft and to obay their Maisters in things vnlawfull if in any of these thy conscience cries guiltie this Law condemnes thee Ninthly let Magistrates examine well themselues Magistrates how they enter their callings without gifts to discharge them wisdome iudgement courage and the rest before specified what Lawes and Decrees they haue enacted for Religion and Iustice how they haue respected equitie and truth in iudgement how they redresse enormities and sinnes according to their authoritie and place if in any of these thy conscience pleads guiltie this Law condemnes thee Tenthly Subiects must examine themselues how they haue obayed the Magistrates with what conscience they haue construed and obeyed the Lawes and Statutes of the Land whether they haue prayed for their Gouernours and haue patiently borne the wicked set ouer them of God for their chastisement euery subiect not respecting these duties his conscience pleads guiltie The sixt Law Question 118. THe sixt Law is this Thou shalt not murther what is the meaning of this Law what duties bee here commanded and what sinnes are forbiden Ans First these two Lawes following fitly follow one an other first for that the one is often the cause of the other Adultry and Intemperancie breed many quarrels and murthers secondly for that Adultrie or defiling of a mans wife is next in degree to the sinne of Murther thirdly for that a heart full of compassion and loue and a chast heart goe euer together Againe the Lord is large in the fiue former commandements but short heare first because the light of nature is not so darkned in vs concerning these as in the former therefore hee vseth most words where most need is secondly for that wee are more hardly drawne to the obedidience of the first Table thirdly for that the obseruation of the first Table puts a new life into vs for the obseruation of the second The Heathen were very blinde concerning God neither did they know the depth of these Lawes of the second Table Our Lord and Sauiour Christ is the best expositor and preacher of this Law who himselfe expoundeth it in these words Mat. 5.21.22 Ye haue heard that it was said vnto them of old time Thou shalt not kill but whosoeuer killeth shall be culpable of iudgement But I say vnto you whosoeuer is angry with his brother vnaduisedly shall be culpable of iudgement And whosoeuer saith vnto his brother Raca shall be worthy to be punished by the counsell And whosoeuer shall say foole shall be worthy to be punished with hell fire In this exposition of our Sauiour Christ wee may learne many things but first generally let vs obserue these two things First how hee doth taxe and reprehend the pharisaicall glosse and interpretation of this Law Their interpretation was onely of the externall act of murther saying whosoeuer killeth shall be culpable of iudgement and this exposition of externall murther they vrge by authoritie of the auncients saying that thus the learned Fathers vnderstoode this Law saying you haue heard that is by Scribes and Pharises sitting in Moses seate by Auncients that is old Rabbies and Teachers culpable of iudgement saying whosoeuer killeth wittingly or vnwittingly willingly or vnwillingly he shall bee apprehended and adiudged in iudgement whereby is meant the inferiour courts of iustice which were kept in all parts of Iewrie and here they did qualifie and corrupt iustice and lessen punishments often contrary to Law Wee see by these few examples how corrupt the iudgement was of the Iewish Rabbines as Mat. 15. and how Christ cals them back to the Law and Prophets Thus by degrees the Fathers since Christ fell from the Gospell at last came the Schoole men and set vp Antichrist Secondly hee giueth vs his owne true interpretation of the Law where hee teacheth vs clearely that there are three kinds of murther worthy of three kindes of iudgements or punishments First the murther of the heart which is anger vnaduised for all anger is not condemned There is a Godly anger in christian zeale the whetstone of fortitude this murther to say no more is worthy your iudgement that is your correction and punishment yee doe inflict in inferiour courts Secondly the murther of the fierce countenance with addicion of some foolish word in contempt with an euill gesture and behauiour of countenance mouth tongue head hand or such like Now for this contempt of thy brother saith Christ to say no more of this kinde of murther it is worthy to bee punished by a * This Court was for the greater offences here he meaneth the synedrion in Ierusalem a court of seauentie two iudges counsell that is in an open consistorie euen in your highest courts Thirdly the next kinde of murther which the Pharises and world count light and small is the murther of the tongue whosoeuer saith Christ shall reprochfully call his brother a foole this man I tell you deserues euen the torments of hell Wee see then by the words of the best interpreter what the scope of this Law is namely the preseruation of the life and person of man for this Law striketh at the root of cruelty a sinne deepely setled in the corrupt heart of man The meaning of this Law in few words is this Thou shalt not any way greeue offend or hurt thy neighbour in his person part or whole soule or body Neither shalt thou omit any dutie of mercy or labour of loue for the good comfort health peace and welfare and continuall preseruation and saluation of thy neighbour during life And that this interpretation must be of inward sinnes as well as of outward contrary to the Pharises the Disciple testifieth with his Master saying 1. Iohn 3. He that hateth his brother is a murtherer And God being a spirit his Law must needs be spirituall for the restraining not onely of the hand but also of the heart Wherefore it is euident that in this Law the Lord would cut downe all the causes occasions and secret roots of cruelty which grow in our corrupt nature The Lord would haue our fallow ground plowed and the secret thorns of hatred and mallice digged vp for that these imbred euills are deepely rooted in vs. Quest 119. Set downe a short summe of the speciall sins forbidden and vertues commaunded in this Law Ans The generall sinnes here condemned are these for this respecteth all creatures first want of humanitie or any cruell vsage of any of the creatures for this cause the godly is said to haue respect to the life of his beast Prou. 12.10 secondly want of a prouident fore-sight to preuent dangers which may be hurtfull to man or beast The speciall sinnes here condemned are these either crueltie against our selues first soule murther as to neglect
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
men sinne against this Law First when they giue wastfully and prodigally any part of their patrimonie or substance without respect in what measure to whom and when they giue Psal 112.5 A good man is mercifull in giuing lending but he will measure his affaires with iudgement Secondly whē men for sundry respects giue that which is not their owne They will vse the purses and goods of other men to keepe countenance and credit and that they may seeme bountifull such must learne of the Apostle Eph. 4.28 that if they will be liberall they must labour and worke with their hands the thing that is good that so they may giue vnto the needie The seauenth and last kinde of secret theft in Contracts here condemned is in lending taking for vsury and giuing for interest First for taking for vsurie or for the vse and for the lone of any thing lent if there bee not a damnable secret Theft committed against this Law in the Contract of lending called vsurie then in vaine hath God giuen his Law against it Exod. 22.29 Deut. 23.19 In vaine did the Prophets and Expounders of the Law threatten for this kinde of sinne Ezech. 18. Chap. Psal 15. In vaine doth God require of his children a mercifull lending vnto their knowen religious needy brethren Deut. 15. Luke 6.35 Mat. 5.42 In the blinde papacie there was none in this Land did practise vsurie but vnbeleeuing Iewes nor to this day in the Popes dominions any dare professe this practise for if any bee iudicially found in this sinne he shall neither be pertaker of their Sacraments nor be buried in their burying places if hee dye without repentance that is say they without restitution The Pagans abhord this sinne as the very bane of a common wealth And least any here doubt what this sinne is howsoeuer such as liue in it can neuer be satisfied yet this is cleare that the Lord describes this sinne on this manner Exod 22.29 Ezech 18. Nehe. 5. vsury is a gaine by couenant open or secret mentall or verball committed in lending when the borrower is bound in any manner to repay the principall with some aduantage for the vse of the thing which is lent Theft in giuing for vsury or for the loue of money to vsurers is here condemned The wicked in borrowing are noted first they borrow not for want but to satisfie their lusts Secondly They pay not againe Psal 37.21 Thirdly they borrow of Vsurers If thou borrowest of Vsurers first thou art in bondage to a bloody and vnmercifull man Prou. 22.7 Secondly thou canst not bee free from contention and a miserable life Ier. 15.10 Thirdly thou must gaine vniustly to make an vniust payment to the Vsurer In cases of extremitie first goe to God by prayer next flee to the communion of Saints Lastly sell all to preserue life Nehe. 5. Quest 137. Now of secret practises against this Law out of Contracts Ans First secret theft in Courts of Iustice is when either the iudge doth peruert iustice or the Aduocate patronize a knowne euill cause for filthie lucre concerning this the speciall charge of God is written Deu. 16.18 Iudges and Officers shalt thou make thee in all the Cities which the Lord thy God giueth thee throughout the tribes and they shall iudge the people with righteous iudgement Wrest not thou the Law nor respect any person neither take reward for the reward blindeth the eies of the wise and peruerteth the words of the iust That which is iust and right shalt thou follow that thou mayest liue and possesse the land which the Lord thy God giueth thee delayes in Iustice to the impouerishing of our neighbour is here condemned Secondly here are condemned all kindes of secret thefts in the inordinate and disordered life which is not to liue within the bonds of a lawfull calling to the good of others against this the Apostle disputeth 2. Thes 3. and forewarneth vs by many reasons to auoide it To this head appertaine these branches following First all the secret nests of idle disordered people that haunt or liue by idle vaine vnseemely sports and games in play-houses dicing dauncing tabling-houses cock-pits Beare-bayting places dishonoring God greatly in the abuse of his creatures All these kindes of vnlawfull sports are but very nests of theeues which liue against God and his Lawes to themselues stealing the bread and goods of other men secretly more plainely these reasons serue to condemne all theeues of this kinde First they liue contrary to the first generall decree of God Gen. 3.19 In the sweat of thy face shalt thou eate thy bread Secondly they worke not that which is good as the Apostle chargeth Eph. 4.28 Thirdly they liue to and for themselues as Epicures for pleasure Fourthly they deuour the bread of other men Fiftly they haue no word nor example of God to allow this vaine kind of life but all the booke of God condemnes it and the practise of all ages and Churches Thirdly to liue by magicall arts as all Sorcerers Magicians doe is a very impious kinde of theft of this kinde an example is giuen vs. Act. 16. ver 16. When Paul and his companie went to prayer a certaine maid hauing a spirit of diuination met them which gate her Masters much aduantage with diuining Fourthly Idlenesse belongs to this kinde of inordinate life a very secret and dangerous kinde of theft and the mother of many fowle sinnes This sinne is against Gods generall decree of labour Gen. 3.19 one of the sinnes of Sodom Ezech. 16.4.6 Prou. 6.6 1. Timoth. 5. breedes many sinnes 2. The. 3. Fiftly the profession of beggry is an other kinde of theft and may well be referred to the inordinate life against this the Lord made his Law Sixtly and lastly the remoouing of land-markes is an other secret kinde of theft which the Lord condemnes in the Law and in the prophets the best expounders of the Law Deut. 27.17 Cursed be he that remoueth his neighbours marks and all people shall say Amen This Salomon expoundeth in these words Prou. 22.28 Thou shalt not remoue the auncient bounds of pastures or fields which thy Fathers haue made Then they be accursed and condemned as ground theeues which depopulate whole Townes and Hamlets and so ioyne house to house and field to field till there bee no place for the poore auncient inhabitants to dwell neere them Esay 5.8 Quest 138. Now come to the more open kindes of theft here condemned Ans First Prou. 20.25 Mal. 3.8 Sacriledge is a most wicked kinde of theft here condemned and this is to rob God of those holy things which concerne him and his diuine worship Rom. 2.22 Secondly all oppression extortion robberie and open practise of any theft by sea and land 1. Cor. 6.9 Know yea not that the vnrighteous shall not inherit the kingdome of heauen as Theeues Couetous Drunkards Raylers Extortioners Luke 3.14 The Baptist chargeth the Souldiers conuerted vnto Christ That they doe
before restitution Leu. 6.1 and 7. Mat. 5.23.24 but most clearely Num. 5.6.7 That hee which restoreth not shall dye in his sinnes Ezechiel 18.33.15 A seruant in Master Musculus time hauing stollen seauen pounds from his master feare and shame caused him to hide it long to the torment of his conscience and danger of his life but beeing penitent restitution brought ioy to Master and man Com. 8. Next this wee bee taught by examples that euery beleeuer must bee ready to practise as Samuel was if any such sinne could bee found in him 1. Sam. 12.3 and the good penitent Zacheus in Christs time Luke 19. and the great Vsurers which many wayes had oppressed their brethren in Nehemias time Chap. 5. for these were taught and by their examples teach vs to practise restitution Here the Diuell casts many blocks and doubts in our way Obiect 1. First the shame which may follow restitution priuate or publike reproch more or lesse Ans Honour and Peace and Libertie and Glorie is promised to all true harted conuerts and the reward of sinne and impenitencie is shame temporall and eternall Rom. 6.20.21.22 Obiect 2. Secondly must the Sonne restore the goods which the father hath gotten by oppression and vsurie Abac. 2. Woe vnto him that gathereth euill gotten goods Ans What the sonne knowes to be euill gootten can not bee well and iustly kept from the right owners Ezech. 18.14 Prou. 28.8 Obiect 3. Thirdly I know not the speciall persons whose goods I possesse by mine owne or my parents or my friends euill practises Ans Doe as Zacheus did deale the more bountifully with the poore Luke 19.8 Obiect 4. Fourthly I haue nothing to pay Ans Offer thy seruice make manifest thy remorse and repentance with teares Fiftly the tryall of controuersies for goods and lands in courts of Iustice for the maintaining of equitie and right that euery man may possesse his owne is here commanded But here men must be very mindefull and carefull to keepe rules and to keepe within the band of Charitie First goe not to Law for trifles for that bewraies an euil heart in thee Beare iniuries and losses as much as may bee 1. Cor. 6.7 Rom. 12. Secondly desire not to produce into publike Courts of iustice that which may well bee decided by graue and godly discreet men priuately 1. Cor. 6.5 Is there not a wise man among you no not one that can iudge betweene his brethren Thirdly desire not to bring thy brother to such Courts as where hee may be more molested with delaies and other greefes then the truth of the cause tried and manifested Fourthlie let not the following of anie cause in Law coole thy loue in performance of any dutie to thy brother or weaken thy faith in performing anie seruice or worship vnto God Quest 141. Let mee heare how the Conscience may be here examined Ans First inquire and search carefullie whether thine heart bee addicted to couetousnesse whether thou art caried away from God in the greedie desire of riches in seekeing them by vnlawfull meanes whether thou dost possesse them with distracting cares and vexation of minde with any affiance and trust in them if thy conscience pleads guiltie this Law condemnes thee Secondly Inquire whether in any contract bying selling lending letting giuing thou hast dealt deceitfully with anie man by anie coloured shadow in word or deed doing to anie man that which thou wouldest not haue done to thy selfe if thy Conscience pleads guiltie this Law condemnes thee Thirdlie inquire whether thou hast not an euill eye and an euill vnquiet hart to see an other prosper by thee imagining his commoditie to bee thy hinderance if this gnawing and biting enuie bee in thee thy conscience pleades guiltie and this law condemnes thee Fourthlie inquire whether thou hast being a iudge for rewards peruerted iudgement or being an aduocate patronized a knowen euill cause for filthie lucre sake if thy conscience pleads gultie this Law condemnes thee Fiftlie inquire whether thou hast wastfullie mispent thy goods or patrimonie or giuen to anie man or for anie vse or cause the goods of other men if thy conscience pleads guiltie this Law condemnes thee Sixtlie Inquire whether thou hast euer practised vsurie extorsion oppression robberie any kinde of theft by Sea or Land if thy conscience pleads guiltie this Law condemnes thee Seauenthly inquire whether at any time thou hast liued or gotten thy liuing without the bounds of a lawfull calling in a disordered life as by vaine vnprofitable vnseemely sports and plaies or by anie euill Art whatsoeuer if thy concience plead guiltie this Law condemnes thee Eightly inquire whether thou hast liued an idle or vnprofitable life or by the profession of beggerie being sound of limmes able to labour for yeares and strength of bodie if thy conscience pleads guilty this Law condemnes thee Ninthly Sacriledge Church-robbry inquire whether thou hast gotten into thy possession or vse any part of Church goods Tithes Lands and Houses which by due right appertaine to the maintenance of Gods holie worship and seruice and for the releefe of the poore if thy conscience pleads guiltie this Law condemnes thee Tenthlie inquire with what quiet contentation of minde thou dost liue and rest in thy place and calling and condition of life which the Lord hath giuen thee whether thou dost not swell in heart and disquiet thy minde with the desire of a greater preferment or seeke an higher standing or function beefore thou art lawfully and orderly called of God therevnto if thy conscience pleads guiltie this Law condemnes thee Eleauenthly inquire whether thou hast not with all singlenesse of heart truth and justice endeuored at all times to giue and help euerie man to his owne right if in any matter or cause thy conscience pleads guiltie this Law condemnes thee Twelftlie Inquire whether thou hast not a mercifull hart with bowels of compassion and commiseration to tender the necessitie wants of the poore if thy conscience accuse thee of anie hardnesse of heart or of vnmercifulnesse to the poore thy conscience pleads guilty this law condemns thee Thirteenth inquire whether thou hast truely and iustly restored to thy neighbour his goods which are come into thy hands being lent or found or committed to thy custodie or pawnes or howsoeuer thou dost possesse the goods of other men for without restitution and before thou hast restored to euerie man his owne whatsoeuer is detained vniustlie from him thy conscience pleads guiltie and this Law condemnes thee Fourteenth and lastlie inquire whether thou hast disquieted the peace of anie man by suites of Law for trifles or for anie cause which wise and discreet neighbours could end without suite or whether by anie such courses loue wax cold in thee if thy conscience pleads guiltie this Law condemnes thee The Ninth Law Question 142. PRoceede to the Ninth Law Answere This Law is concerning the preseruation of our brothers good name which is and must
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
say sought vnto Christ to bee purged and healed of thy running sores or rather when Christ hath cryed in thine eares Prou. 1. Reue. 3. and offred himselfe vnto thee thou hast not hardned thine heart and resisted the heauenly calling of God and the motions of his holy spirit if thy conscience herein pleades guiltie this law condemnes thee Sixtly inquire with what inward affections and loue thou hast sought the good of thy neighbour for if in procuring his good thou hast labored but in the outward as is for forme sake and to bee seene of men and not with inward affection thy conscience pleads gultie and this law condemnes thee Seauenthly inquire what holy thoughts what Godly meditations what profitable and pertinent discourses of minde concerning God and Godlinesse thou hast how thou hast diuided thy times reseruing a good portion dailie for the exercises of godlinesse to bee spent specially in holy meditations and praiers for if these holy exercises bee wanting thy conscience pleads guiltie and this Law condemnes thee Quest 153. Thus farre haue wee seene the sence and meaning of the decalouge what the Lord commendeth and what hee condemneth in his people and how far this most holie Law excelleth all the Lawes of men Now proceede yet a little further and tell mee first how and in what sence this Law is said to bee abrogate by the Messias Ans The Iewes had three distinct kindes of Lawes giuen them of the Lord The Ceremoniall the Iudiciall and the Morall The Ceremoniall did serue the infancie and pedagogie of the old Church Heb. 1.1 for the Lord by shadowes and pictures of heauenly things in diuerse formes and measures manifested his will vnto his people Of these the Prophets testified they should haue an end and cease at the comming of Christ for wee neede not the picture when the bodie is present Daniell 9.27 The complement of his prophecie wee see in the practise of the Apostles Act. 15.9 and ver 28.29 And the Apostle assureth vs they were but shadowes of things to come and the bodie or substance of them was to bee found in Christ Heb. 7 and 10. Chapter Col. 2.16 The Iudiciall Lawes so farre as they respect that kingdome onelie began and ended with it but so farre as they haue a common equitie concerning the good of all mankinde they binde all kingdomes throughout all generations The morall Law is not abrogate nor neuer shall cease to the worlds end The curse onely annexed thereunto is abrogate to all such as are found to be in Christ for there is no condemnation to any one of them Rom. 8.1 And whereas the Apostle saith wee are freed from the Law and bee vnder grace Rom. 6.14 Hee doth plainely expresse himselfe that hee meaneth not that wee are exempted from the obedience of the Law morall but onely from the curse of it for so hee speaketh Gal. 3. Christ hath freed vs from the curse of the Law for that hee was made a curse for vs. And as touching our holie obedience to it This is the end of all Gods fauours vpon vs 1. Iohn 3.6.8 and the cause wherefore Christ hath losened vs from the bands of the Diuell sinne and death that wee might serue him in holinesse and true righteousnesse all the dayes of our life Luke 1. Quest 154. How may the true Christian performe obedience to the morall Law acceptable vnto God Ans The question is not who can or how wee may worke perfect righteousnesse for if any could worke perfect righteousnesse the Apostle would soone conclude that for such Christ died in vaine Gal. 2.21 But how a man may serue and please God in the obedience of this Law the answere is in and through Iesus Christ more distinctly in the true seruant of God these things are required first Iohn 3. Ephe. 4.18 that the spirit of grace and regeneration haue quickned him and put the life of God in him for before this grace hee is reputed of God as dead Eph. 2.1 and a dead man can not work the workes of God beefore his first repentance and freedome from dead works Iob. 6.2 Secondly if after grace receiued this man fall to sinne against God hee must recouer the former state againe by renuing his repentance beefore that in any worke hee can please God This is cleare in Dauid who during his continuance in sinne and before his humiliation Psal 51. could not please God The third point required in vs to make vs fit to serue God is a singular delight in the Law of God this also is commended vnto vs in Dauids practise Psal 1.2 and 119. ver 14.16.24.47.92 The fourth poynt is faith in Christ for without it all is but sinne Rom. 14.23 Faith will finde an allowance for euerie thought and iudge it by the word and desire an exceptance for euery thing in Christ The fift point is earnest prayer vnto God that he would renue our strength by a new supplie of grace The verie Apostles desire others to bee mindefull for them in this dutie that they may more faithfully serue Christ in the ministrie of the Gospell Ephes 6.14 Col. 4.3 Heb. 13.27 2. Thes 3.1 Quest 155. What are the speciall vses of the Morall Law Ans First we learne thereby the originall iustice and perfection of our first parents for they could obserue it and contrarily wee see by our natiue and inherent corruption for there is as it were a Law and poyson rather in our members continually rebelling against the Law of God Secondly it is a glasse for vs whereby wee may daylie view and beewaile our deformitie that beeing so humbled wee may runne to Christ Rom. 7.7 and 3.20 Gal. 3. Thirdly By it also the faithfull must bee directed as by a lanterne in euery good way to serue God in soule spirit and body in thought word and deed Psal 119. Fourthly it forewarneth vs also of iudgement and the fearefull condemnation that shall fall vpon the world that is as many as are without Christ for that they lye fast bound vnder the curse of the Law Deut. 27.26 Gal. 3.10 Quest 256. Now proceed and tell me what the curse of the Law is and how wee be freed from it Ans The Curse due vnto man-kinde by the Law of God for sinne implieth in it a three fold death First a death in sinne noted Ephe. 2.1 Secondly the death and mortalitie of the bodie which by creation was immortall as the soule Gen. 3.15 Thirdly the death of body and soule in hell torments or that finall separation from the presence of God 2. The. 1.7.8.9 commonly called the second death The third part of the Historie of man or of the reformed Adam or man in Christ renued by the Gospell restored to Grace and preserued to Glorie Question 1. IF man by nature bee so miserable and so deformed as wee haue seene by the Historie of his fall by the fearefull consequents of his apostacie and lastly most
confession I beeleeue in Iesus wee make profession and confession that wee know beleeue in and rest vpon Iesus Christ And this is an excellent profession and to it belong great * Mat. 16.16 Act. 10.43 promises of things temporall and eternall Ioh. 14.1 But first here when I say beleeue in Iesus 2. Wherefore I am thus to beleeue I haue good reason so to say and so to doe first for that I finde my Sauiour Iesus Christ to bee God euerlasting of the same substance and essence with God the a Ioh. 1.14 Heb. 1. Ioh. 10. Father and God the holy ghost Secondly because the father commandeth b Psal 2.12 me to loue him and beleeue in him And so the Sonne himselfe expoundeth his fathers c Io. 6.40 charge adding this also that to beleeue in Iesus Christ is the very worke of God in our hearts Iohn 6.29 This name Iesus was for good cause giuen him of his d Mat. 1.21 Luke 1.31 father The Angell rendreth the reason when hee saith for he shall saue the people from their sinnes And there is none other Sauiour neither ought saluation to bee sought in any other True it is that Ioshua was so called because hee was a liuely type of this Sauiour in leading Gods people to that temporall rest in Canaan So are godly Princes Prophets and ministers called e Obadiah ver 21. 1. Tim. 4.16 3. Christ properly called a Sauiour Sauiours because they are Gods instruments both for temporall deliuerances and eternall saluation But Iesus Christ is truely so called and properly beecause hee saues Iewes and Gentiles his elect of all nations by his owne onely merits actiue and passiue in his life and death and for that hee applies by his holie spirit the vertue of his death and resurrection vnto euery one of his elect in his good time both to crucifie and kill the power of sinne in them and to quicken them to serue him in all holinesse and righteousnes and to cheere their hearts in all euils of this life So then hee is the onely true and perfect f 1. Cor. 1.31 Gal. 5.4 Sauiour and iustly so called Quest 21. Now what vse is there and profit and comfort by this faith Ans First here I doe and must acknowledge that I feele and finde that before Christ receiued me to mercie I was vtterly lost and in the state of them which are vnder wrath for this cause Christ saith hee came to saue them which are lost Mat. 18.11 and 15.24 Euery beleeuer feeles that without Iesus hee is but as a lost thing and vtterly forlorne and to be cast away for euer Secondly by this faith also must euery beleeuer bee comforted all his life It is the greatest matter of consolation in this life that wee haue that whereas wee meete continually with afflictions in this life yet this cheereth our hearts wee haue a Sauiour which is faithfull and mightie and who will keepe vs vnto his euerlasting kingdome This is that faith which cheered Adam in Paradise and all the beleeuers from the beginning And to this end the Angels said to the shepeheards Behold I bring you tidings of great ioy that shall bee to all the people that is that vnto you is borne in the Citie of Dauid a Sauiour which is called Christ the Lord. Luke 2.10.11 Thirdly the papists and wizards and Exorcists which abuse this holy title and name of Iesus in their holy water and exorcismes and coniuracions doe greatly blaspheme against this holy faith in Iesus Christ because they doe relie as their diuels teach and perswade them vpon the bare name of Iesus abusing it in their practises as those Iewish exorcists did in Pauls time They tooke in hand saith Luke to name ouer them which had euill spirits the name of the Lord Iesus saying we adiure you by Iesus whom Paul preacheth Act. 19.13 Albeit they abuse it greatly by their false faith yet wee may haue comfort when wee resting by a true Faith on Iesus doe call by this name instantly vpon him saying Lord Iesus helpe and Lord Iesus receiue my spirit Act. 7.59 Quest 22. Proceede on to the second title I beleeue in Christ and tell me where bee you commanded so to call the Sonne of God and so to beleeue and what you meane by this title Ans This title is vsed in all the prophecies of the old Testament concerning the Messias and in all Scriptures of the new Testament where those promises and prophecies are testified to bee accomplished as by conference of these Scriptures may be seene Psal 45. ver 6.7 and Dan. 9.24.25.26 prophecied in the old Testament Luke 2. ver 10.11 and 25. ver 4. complement in the new Testament Where Iesus is called Christ Againe promised Esay 61. ver 1. performed Luke 4.16.17.18 And againe Prophecied Psal 2. accomplished Act. 4.25 26.27 This title of Anointed among the Iewes was giuen onely to three kinds of callings Kings Priests and Prophets This title giues three callings Now for that this one blessed person is called sent and anointed of his Father a King to rule all a Priest to make expiation for all that shall bee saued a Prophet to teach all therefore iustly and truly is hee called for his excellencie the Christ the Lords anointed And whereas hee is said to be anointed with the oyle of gladnesse aboue all his fellowes Psal 45.7 wee must vnderstand that the prophecie is truely verified first Christ truely said to bee annointed in that the Father hath conferred these three offices on him onely and neuer vpon any other man or Angell Secondly for that he was anointed richly and wonderfully immediately by his father others typicially by the hands of men Thirdly for that none did euer receiue the holy ointment of God in that measure for the Spirit of the Lord rested vpon him Esa 11.2 the Spirit of wisedome and vnderstanding the Spirit of councell and of fortitude the Spirit of knowledge and of the feare of the Lord. Our Lord Christ as hee is God equall to his Father hath no neede of gifts but is the rich Lord of all Wherefore Christ is so annointed and giues freely but as hee is our Redeemer and in our nature is to execute the offices aforesaid of King Priest and Prophet hee hath need of this ointment that is of all these graces and hath receiued them in number more then men or * Io 3.34 Angels in perfection greater then men or * Col. 2.9 Angels Hee hath receiued them I say this person God and man first for the execution of his offices next that he might confer them on his members euery one in some * Eph. 4.7 measure that of his fulnesse we may all receiue this oile of gladnesse to cheere our hearts and grace for grace that is for that hee is full of grace therefore haue wee receiued this holy spirit of sanctification as deriued into vs
any men and beasts such absurditie will follow vpon that doctrine as it will grieue any mans heart to heare them much more to beleeue them To conclude what glory had Christ in earth that his Disciples haue not seene surely none but they must see his glory giuen him by his father and therefore where Christ is thether we must ascend namely to the heauens and forsake the earth and neuer looke to enioy any benefite by the renued frame of the earth Quest 51. To what vse then shall there bee new heauens and a new earth according to the Scriptures for first of all Saint Peter saith 2. Pet. 3.13 But wee looke for new heauens and a new earth according to his promise wherein dwelleth righteousnesse Reue. 21.1 Saint Iohn writeth saying And I saw a new heauen and a new earth for the first heauen and the first earth were passed away and there was no more sea Ans By these places of holy Scripture it cannot bee prooued that the Saints shall liue vpon earth no more then that they shall liue in heauen for the Apostles plainely affirme a new heauen and a new earth and therefore we as sufficiently prooue by these texts our glorified estate in heauen as well as vpon the earth Quest 52 But why should wee looke for a new earth after the later day if wee shall not dwell therein Ans I answere for many causes first for the accomplishment of his owne promise Esa 66.17 For loe saith the Lord I will create a new heauen and a new earth and the former shall be remembred no more Is not the promise of God sufficient cause for vs to liue and dye in expectation of the performance thereof Hath God no other ends and vses of the new earth except men dwell in them Paradise wherein Adam once dwelled and from which hee and wee were expelled was it destroyed when men did not inhabite it or doth any man liuing know vnto what vse the Lord appoynted it surely none and therefore if man might bee on earth and God suffer Paradise for his secret purposes best knowen to himselfe not to bee inhabited much more after the iudgement when the gates of heauen shall bee open shall not any man neede once to dreame of an habitation vpon earth Secondly if there bee no other cause yet is this cause a sufficient reason to all sober men to perswade them of the vse of the new earth namely that whereas sinne hath now made it subiect to corruption and yet the first purpose of God that it should remaine for euer in pure estate without corruption had not sinne brought in death to men and corruption to the creatures must still stand and therefore for the first purpose of God which neuer altereth hee will preserue this outward world euen as the bodies of men that it may remaine before him as a monument of his owne handy worke for euer Two opinions are very grose one that if man had not fallen hee should neuer haue come to heauen but enioyed onely this worlds felicitie whereas the onely difference betwixt vs now in a degenerate estate and him in a pure estate concerning life eternall is not in regard of place for hee should haue gone to heauen as Elias and Enoch without leauing behinde him his mortall parts and that without paine of death or helpe of a Mediator by his owne righteousnesse holinesse and integritie and now through many afflictions paine and death by the helpe of a Mediatour and after the bodies resurrection will goe to heauen and life eternall The second errour is that the world should haue needed any purgation or should haue waxen old like a garment as now it doth or that there should haue needed any iudgement except sinne had entered into the world and therefore I conclude that the earth at the beginning was ordayned to stand for euer Psal 19.90 and that there is no more cause that men shall inhabite it now after the Iudgement then if men had neuer sinned and that this purpose of God shall sustaine and repaire it for to bee a monument of his owne work for euermore Quest 53. If the Lord would haue it remaine as a monument of his owne worke why then doth not the Sea remane for it is expresly said Reue. 21.1 And there was no more Sea Ans The Apostle in the Reuelation declareth onely a vision and therefore it cannot be certainly expounded literally in euery point hee repeteth what he saw and not in euery part what shall be for God hath reserued some things vnto himselfe but forasmuch as many visions are allegoricall especially in the Reuelation where the Angels are Ministers or Bishops the Churches Candlesticks the Beasts Gouernors persecutors the marriage of the Lambe the last day final end of the churches trouble ther also the sea in many places signifieth the brittle estate troublesome generation of this world And for my part I can see no cause or reason to interprete that part of Saint Iohns vision literally but rather that in the renued estate of the world after the later day there shall dwell righteousnesse neyther men with beasts or one with another shall haue any contention but all things shall succeede according to peace constancie and pleasure Wherefore those words being vnderstood of the Elect after the resurrection like as is afterward the new citty her foure gates her pauement with the twelue precious stones her water her fruites her trees her leaues her garments all allegoricall I conclude that the first diuision which God made of waters shall stand both aboue and beneath the firmament and that the sea shall not worke nor bee tossed with windes nor destroy any of the creatures renued vpon the face of the earth but vnto the Saints they shal no more looke vpon sea or land Quest 54. But it would bee much more for the comfort of men to liue againe in this world wherein they haue receiued many wrongs afflictions and oppressions by wicked men that they might see how god hath swept out all the vngodly out of the earth according to the promises of God as Psal 37.9 Euill doers shall be cut off but they that waite vpon the Lord shall inherite the land ver 11. The meeke shall possesse the earth and haue their delight in the multitude of peace ver 18. The Lord knoweth the dayes of the righteous and their inheritance shall be perpetuall ver 22. Such as be blessed of God shall inherite the land ver 29. The righteous man shall inherite the land and dwell therein for euer Now how can they bee said to inherite the land which in this world are but pilgrimes and wander to and fro and how can they haue a multitude of peace during the first possession of the earth in any delights who are adiudged in this world to warre fire and persecution and how short is their dwelling for euermore if they dwell not here againe after the later day when
be deare and precious vnto him The Sence is this Thou shalt not beare false witnesse that is speake not anie vntruth to the disgrace or hurt of thy brother for anie cause in anie place but speciallie in iudgement All sins whereby our neighbours good name and credit is anie waie impaired is here condemned Quest 143. Doth the Lord here condemne hard conceits and mistrust of heart Ionathan thinks well hopes the best of his father Saul 2. Sam. 20.2 An. Assuredlie the Lord and searcher of all harts here first chargeth vs not to keepe and hide in our hearts anie hard conceits against anie man euer more mindfull of that Apostolicall rule 1. Cor. 13.5 Loue thinketh none euill Contentious proud spirits are full of this sin 1. Tim. 6.3.5 they cannot want as the Apostle speaketh Enuie Strife Railings euill Surmisings And this sin our Sauiour condemnes Mat. 7.1 Iudge not saith hee that is carry not hard conceits and euill surmisings in you hart against any man Hee doth not forbid considerate and wife reproofe by Minister or magistrate or anie godlie admonition but that we censure no man vniustly or hardlie or misdeeme of that which is well done or spoken or to cast downe and condemne anie man for a light fault as for a hainous offence Preiudicium tollit omne iudicium Take heed of this secret poyson for thou canst hardly doe good or receiue good from thy brother so long as thou art possest with this euill sicknesse Quest 144. And how many waies doe men outwardlie yet secretly disgrace their brethren Ans Principallie these three waies first by reueling their secrets Secondlie by foolish iesting Thirdly by flatterie and fained coulored speeches soothing men in their sinnes against God and men First for reueling or discouering of secrets to the disgrace of thy neighbour the Lords iudgement of such a one is this hee wants loue and vnderstanding faithfulnesse and iudgement he respects neither God nor man 1. Pet. 4.8 If loue couer a multitude of sinnes it is a badge of an euill heart to discouer a few infirmities 1. Cor. 13.7 Loue beleeueth all things hopeth all things Prou. 11.12 Hee dispiseth his neighbour in reuealing his secrets is destitue of Wisedome but a man of vnderstanding will keepe silence he that goeth about as a slanderer discouereth a secret but he that is of a faithfull hart conceleth a matter The curse of Cham for this sin may be a warning for all ages Gen. 9.25 Secondly for foolish iesting to the disgrace of other men is here condemned This sinner for that he greeues much tender hearts is a very murtherer as is before shewed in the sixt Commandement Sarah could not beare that scornefull Ishmael in one house with her good Sonne Isaack Gen. 21. And Michol shee lost Dauids heart by her foolish iesting 2. Sam. 6.23 Many proud wits and vaine harts seeke praise for their pleasant conceits and iesting to the shame and greefe of others Preseruatiues against this euill are these First Prayer The mouth of the wicked and the mouth full of deceit are opened vpon mee they haue spoken to mee with a lying tongue They compassed about mee also with words of hatred fought against me without a cause for my friendship they were mine aduersaries but I gaue my selfe vnto prayer Psal 109.3.4 Against such hee prayeth instantlie Psal 35. complaining ver 15. The abiects assembled themselues against mee and I knew not they tare mee and ceased not with the false Scoffers at bankets gnashing their teeth against mee ver 21. And they gaped on mee with their mouthes saying Aha Aha our eye hath seene Secondly Consolation by meditation in the word Psal 119. ver 23. Princes also did sit and speake against mee but thy Seruant did meditate in thy Statutes ver 51. The proude haue had me exceedingly in derision but I remembred thy iudgements of old and haue beene comforted Thirdly remember thy Maister and Lord and Sauiour Iesus Christ they railed they reuiled they mocked him euen in his passion Mat. 27.39.40.41 and hee endured Heb. 12.3 Thirdlie smooth soft and flattring speeches to the hardning of our brethren in their sinnes are here comdemned for in so doing wee hurt their credit and estimation with God and his people Prou. 27.6 The words of a friend are faithfull but the kisses of an enemie are to be detested This euill worme of adulation eates vp the hearts of the foolish as wee see in Herod aduancing himsefe Act. 12.22 after the vaine applause of the people But intollerable and most pernicious is it in the Ministers of Christ who for their owne gaine glory and bellies sake handle the word of God deceitfully with sweet word preaching peace to the wicked Ier. 6.13.14 with faire speech and flattering deceiuing the harts of the simple Rom. 16.18 Quest 145. Proceede to more open sinnes against this Law Ans All lyes and vntruths vttered to the disgrace and hurt of our brothers good name are here condemned Mendacium et falsa sig vocis cum intentione fallendi A lie is an vntruth vttred with an euill purpose to hurt a man in his body goods or good name First the Lord forewarnes his people and condemneth this sinne in all ages by his Prophets Moses Lâ—… 19.11 yee shall not steale neither deale vniustly nor lie one to 〈◊〉 other Dauid Psal 5.6 Thou shalt destroy them that speake lye The Lord doth abhorre the bloody man and deceitfull Salomon Pro. 19.5 A false witnesse shall not bee vnpunished and he that speaketh lies shall not escape The Prince of Prophets Iesus Christ he teacheth vs that Sathan sowes and stirres vp the seede of lyes in mens hearts Iohn 8.44 Yee are of your father the Diuell and the lusts of your father you will doe hee hath beene a murtherer from the beginning when hee speaketh a lye then speaketh he of his owne for hee is a lyar and the father thereof The Apostles they follow then Master Paul to the Ephesians 4.25 Cast off Lying and speake euery man truth to his neighbour for wee are members one of another Saint Iohn in his Reuelation assureth that this sinner is cast downe into hell Reu. 21.8 The Fearefull and Vnbeleeuing and the Abhominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars shall haue their part in the Lake which burneth with fire and brimstone which is the second death And yet hee addeth that to this number and place belong all that loue to make Lyes Chap. 22.15 Secondly remember that as God is truth and doth abhorre Lyes so if his Image bee renued in vs our tongues must euer expresse the truth of our hearts Psal 15.2 Thirdly and lastly whatsoeuer distinctions and differences men haue found out of this sinne as of the iesting of iniurious and pernicious Lye the Lord without all exception of any hath condemned them altogether The Schoolemen say of the two first Non sunt sine culpa sed non