to doe the like or allowed and approued or defended this practice in any man if thy conscience pleads guiltie this Law condemnes thee Eightly whether thou hast amplified the faults of any man his words or actions making them more grieuous then they were that thereby the person might bee more odious and vile before men if thy conscience pleads guiltie this law condemnes thee Ninthly whether thou hast at any time by slanders and false reports sought to insinuate thy selfe into the fauours of any man to the ouerthrow disgrace or hurt of any man if thy conscience pleads guiltie this Law condemnes thee Tenthly whether thou hast or dost accustome thy selfe idlie or vainely to walke about to know learne and carrie and tell tales and newes if thy conscience pleads guiltie this Law condemnes thee Eleauenthly whether thou hast receiued approued intertained Calumniations Libels false reports against any person if thy conscience pleads guiltie this Law condemnes thee Twelfthly whether thou hast spoken any vntruth in place of iudgement for then thy sin is the greater or hast brought any complaint or crime beefore the higher power or into any place of iustice to the hurt of any man and not for the iust and good causes which could not otherwise bee cured and amended if thy conscience pleads guilty this Law condemnes thee Thirteenth inquire all such as occupie the seats of iudgement and iustice as Iudges Aduocates and such like whether they make diligent inquisition for the truth whether they haue receiued gifts or for any respect patronized knowen euill causes acquited felonious persons or condemned the innocent or expounded the Law against knowledge and conscience to the hurt of any man or giuen sentence without any good care of the right force of hearing and examining proofes and testimonies if for any such cause thy conscience plead guiltie this Law condemnes thee Fourteenth inquire whether being a Notary or Scricbe thou hast in any writings added or detracted any thing to the obscuring or corrupting of any good cause or truth in hand to the breding of errour or any contention among men if thy conscience pleads guiltie this Law condemnes thee Fifteenth Inquire with what care and conscience thou hast labored and endeuored to purchase for thy selfe a good name credit and estimation among gods people or hauing a good name for to preserue or being lost or impaired by thine owne or other mens default how thou hast sought by good meanes to repaire it if thou hast neglected these things thy conscience pleads guilty and this law condemnes thee Sixteenth and lastly inquire whether thou dost not studie with all courtesie and loue with all plainnesse and simplicitie to liue and conuerse with men to the good of others to the hurt of no man if thy conscience accuse thee of any negligence or vnfaithfulnesse in procuring grace to any man according to his iust desert when it lyes in thy power to doe it thy conscience pleads guiltie and this law condemns thee The Tenth Law Thou shalt not couet thy neighbours House thou shalt not couet thy neighbours Wife nor his Man-seruant nor hid Oxe nor his Asse nor any thing that is his Question 149. I Pray you giue vs first some generall view of this Law Answere It plainly appeareth by this Law that the loue of God and of our neighbour and not selfe loue is the keeping of the Commandements and that hee liueth best and most holy that so much as may bee liueth and traueleth most for the good of other men and that no man liueth worse and more wickedly then he that liueth and traueleth most for him selfe The Scope of this Law is to humble vs with the sight of our naturall corruption and infection and to banish out of the heart all lusts contrary to the rules of pietie and loue and to cause vs to entertaine with minde and heart all good thoughts godly meditations and desires tending to gods glory and the good of men That wee the better see into this Law to our profit and good let vs follow this order first inquire the sence of the words next to consider the matter what is condemned and commanded in this Law and lastly let vs consider the excellencie of this Law how it differeth from the other nine Commandements and can not well bee knowen much lesse practised of any but of the beleeuer and the man truely renued by the spirit of grace First the Sence Thou shalt not couet thy neighbours house The Apostle expounds these words 1. Cor. 13. ver 5. when hee saith that loue thinketh none euill much lesse desires the hurt of the neighbour in any thing that is his House Wife c These specials are named because the thoughts of mens hearts doe most runne vpon these things which dailie meet vs in this life And by these the Lord condemnes all vaine desires and wandring thoughts of the like kinde whatsoeuer Secondlie what this Law condemneth and commandeth The tenth Law first condemneth in vs first our owne nature as vncleane and accursed Eph. 2.3 for that wee are altogether polluted with that originall corruption which by propagation hath ouerspred and infected all man kinde Rom. 5.12 Secondly for our vncleane lusts thoughts and secret motions which bee in our hearts either proceed from that corruption which hath poysoned our whole nature or be iniected into vs by Sathan or bee kindled by Sathan and our owne flesh both conspiring as it were for our perdition Thirdly for the want of originall iustice and integritie Secondly it commandeth vs first to labour with God and in all the holie meanes he hath giuen vs for a pure and cleane a Tit. 1.15 1. Tim. 1.15 heart or as Saint Peter speaketh that wee may bee pertakers of a Godlie b 2. Pet. 1.4 or diuine nature Secondly to endeuour that our hearts at all times and in all places may bee filled with good motions c Deu. 6.5 Luke 10 27. good thoughts good desires towards God and men Thirdly to crucifie d Gal. 5.24 Rom. 7.22 1. Pet. 2.9.10.11 and to fight all the daies of our life against the flesh with the affections and lusts Quest 150. Now proceede to giue vs a more speciall and cleare sight of the first euill condemned in this Law Ans First here I say then that this Law condemnes our verie nature as vncleane and that hitherto the Lord hath by the former Lawes but cut downe the branches now he smites downe the roote and whole bodie of sinne That our whole nature is infected First God himselfe testifieth whose spirit in his seruants speakes on this manner Iob. 14 4. Who can bring a cleane thing out of filthinesse And againe Chap. 15.14.15.16 What is man that he should bee cleane and hee that is borne of a woman that he should be iust Behold he found no stedfastnesse in his Saints yea the Heauens are not cleane in his sight how much more is man abhominable and filthie which drincketh
state he was naked yet not ashamed Ge. 2.25 such was the glory and maiestie of that body Now his deformitie is such that notwithstanding hee bee receiued to grace and reformed in some measure in Christ yet till hee bee refined in the resurrection hee cannot well thinke of much lesse looke vpon his owne nakednesse without shame as we see in our first Parents Gen. 3.7 If our bodies in this mortalitie haue not a shadow of that excellent glory of the first Adam it is all lost That body was blessed void of all griefes This body wee know by our common experience is subiect to euils innumerable for wanting the guarde and fense of Gods prouidence the weakest creatures euen wormes and flies in a moment of time destroy and consume it That body had a wonderfull perfection in all senses This feeble body hath many wants and great weaknes in all parts therof That body was immortall this is subiect to death and mortalitie euery houre and to death eternall if it be not freed from the second death by the precious death of Iesus Christ Retentum mentis Secondly for his soule and spirituall substance where shined most the Image of God it hath euer since lost all grace and beautie Some poore light it hath in naturall things and a generall sight of God and goodnesse seruing onely to make him inexcusable Rom. 1.19.20 Heere first the bright shining light of Gods wisedome in the mind is cleane put out and darkenesse hath possest the very seate of reason Eph. 5.8 Iohn 1.5 And that wisdome which the Scripture calls carnall earthly Receptum mentis sensuall and diuellish 1. Cor. 1.20.21 Iames. 3.15 By this we cannot comprehend God Ioh. 1.5 1. Cor. 2.14 for this is enemy to God and all goodnesse Rom. 8.7 Next this facultie is become so vaine that in spirituall things it cannot discerne between truth and errour euill and goodnesse Eph. 4.17 Lastly this man is apt onely by nature to thinke and conceiue in minde that which is euill Gen. 6.5 2. Cor. 3.5 Ierem. 4.22 so that we haue by nature the spawne of all heresie and errour Gal. 5.20 Secondly the conscience of the first man was full of true ioy peace and consolation This deformed Adam 1. Retentum conscienciae first hath left in him some conscience to check and bridle the rage of his disordered affections Rom. 2.15 2. Receptum conscientiae But his conscience is vncleane and vncomfortable Tit. 1.15 before it be purged by the bloud of Christ from dead works Heb. 9.14 Thirdly Free will is proper onely to God and no creature whatsoeuer the first man had freedome and strength to will and performe that which was good holy and right yet was he and his will mutable for God alone is immutable This man hath a certaine libertie of will in all naturall ciuill and morall actions and in euill things but no strength to will or desire that which is good and acceptable vnto God 1. Retentum voluntatis 2. Receptum voluntatis beefore grace and faith in Iesus Christ be giuen him as is manifest by these holy Scriptures Rom. 5.6 Phillip 2.13 2. Cor. 3.5 Fourthly and lastly the first Adam had a wise heart a meeke spirit and all his affections well ordered and well gouerned by the light which was in his minde This second man hath his affections but so distempered and so disordered that he cannot gouerne them Receptum affectionum but is rather ruled and gouerned by them till grace in Christ come to crucifie the flesh with the affections and lusts Gal. 5.24 The fourth argument of the first mans excellencie The fourth Argument was his soueraigne dominion and rule and power which God gaue him ouer all creatures Psal 8. But now this second Adam hath lost all that dignitie for the creatures all repine disdaine and grone to serue him Rom. 8.22 and haue all lost their first grace and beauty Tit. 1.14.15 Quest 4. What is the vse of all these arguments concerning the miserie of this deformed Adam or man without Christ Ans First the former meditation serues to humble vs by due consideration of that glory and beautie we lost and of the deformitie and miserie wee bee come vnto Secondly this meditation ought to curbe and bridle vs that we neuer let lose our hearts to sinne against God for if God spared not the first man for sinne in his excellencie he will not spare vs in this miserie Thirdly this ought to awake all sinners seeing they find themselues thus miserable without Christ to labour in all holy meanes to put on Christ that they may be freed from this bondage and recouer their former excellencie againe specially seeing that by his Gospell he reacheth forth daylie his louing hand calling such from darknesse into his meruailous light Quest 5. The second demonstration of a mans misery in vnbeleefe or without Christ what is it Ans It is the historie of mans first rebellion and apostacie from God recorded Gen. 3.1.2 Quest 6. What must we principally note in this story Ans First a conference or disputation Secondly the issue and end of it in the conference first the persons confering and disputing where consider two things First The tempter and deceiuer Sathan Secondly the tempted and deceiued Eaue Secondly the conference it selfe where consider two things First the argument waightie life and death 2. the manner 1. The tempters challenge 2. The womans answere 3. Sathans reply The issue of the conference First high transgression and rebellion is committed First they ioyne in league with Sathan Gods arch-enimie Secondly they fall into flat rebellion and breach of Gods Law Gen. 3.6 Secondly great miserie ensued The arguments whereof are First feare and trembling within Secondly shame and nakednes without Quest 7. This Scripture is very excellent what speciall points are wee to obserue in this story Ans First that Sathan is an old murtherer as our Lord Christ cals him Iohn 8.44 For that he murdred as heere wee see our first parents in the beginning Secondly how that our first parents in their first state of excellency being left of God for that instant for iust causes onely knowne to himselfe and hauing no strength but their owne they fell by degrees into many fearefull sinnes for all their wisedome and graces failed them when Gods good spirit left them Thirdly Sathans choise for instruments is to bee noted for like as then hee chose the subtellest of all beasts for that worke So in all ages for the like attempts hee desires the best wits and most apt to deceiue For Magick in Egipt and Chalde the Priests and the Astrologers serued him well in that facultie In Absolons conspiracie Achitophell serued him well for that practise Iohn 13.27 for heresie and schisme none more fit to seduce men from Gods truth as false Teachers false Prophets false Priests 1. Pet. 3.7 1. Tim. 2.14 By such
had his time for Shemei 2. Sam. 16.10 Prou. 26.5 Answere a foole according to his foolishnesse least he be wise in his owne conceit Seauenthly wee must euer labour that the spirit of loue 7. Rule A general rule meekenes and compassion appeare in all our reproofes that wee may bee euer seene to desire to winne and gaine and so to saue our brother from destruction Mat. 18.15 Gal. 6.1 Iames. 5.19.20 ver Quest 99 Now let me heare what should moue vs to performe this dutie Ans First 1. Motiue to admonition Leu. 19.7 we must euer remember what the Lord saith in his Law hee that performeth not this dutie to his brother he doth hate his brother in his heart and next adde the words of the Euangelist Saint Iohn â— Iohn 3.15 whosoeuer hateth his brother is a manslayer and yee know that no manslayer hath eternall life abiding in him and againe he that hateth his brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darkenesse hath blinded his eyes 1. Iohn 2.11 And againe 1. Iohn 3.14 we know that we are translated from death to life because we loue the brethren he that loueth not his brother abideth in death Secondly 2. Motiue Leu. 19.7 we must remember also what the Lords second motiue is in his Law if we reproue not our brother he shall perish in his sinne for his sinne resteth vpon him and will grow by degrees deceitfully hardning his heart and if his heart bee hardened it proues malicious and more euill by custome and then becomes an vnbeleeuing heart and so in time hee shall fall away from the liuing God Heb. 3.12.13 Sinne by degrees growes more dangerously then a gangrene or a leprosie 3. Motiue Thirdly where this dutie is rightly performed it is a speciall marke of the spirit of grace and sanctification to rest on that man Iohn 16.8 for wheresoeuer hee abideth he reproueth the world of sinne of righteousnesse and of iudgement 4. Motiue Fourthly wee must helpe our brothers Asse being fallen and lying vnder his burthen Exod. 23.5 much more our brother lying in danger vnder any sinne and we must set the blinde man in his way Leu. 19.14 5. Motiue Fiftly the person offending is blinde and knoweth not his offence or hee knoweth it but considereth it not or if hee consider it hee thinkes no man noteth it or is offended or if any bee offended hee thinks it but a light offence Therefore we see christian reproofe is a most needfull phisicke for strong and weake continually Quest 110. What is the second branch of obedience commanded in the third Law 1. The commendation of an oath Ans A lawfull and religious oath is here commended as may appeare by sundry arguments First it is a part of Gods seruice Deut. 6.13 Secondly it is the meanes which God hath appointed to end controuersies before the publike Magistrate for the due execution of iustice Ex. 22.10 Heb. 6.16 Thirdly it is one of the signes of the conuersion of the Gentiles Esay 19.18 and 65.16 Fourthly the practise of holy men first publikely Dauid and the Elders in Hebron 2. Sam. 5.3 Ioshua puts Achan to his oath or confession before the Lord. Iosh 7.18.19 Abraham 14.22 to the king of Sodom Isaac to Abimelech Gen. 26.31 Booz to Ruth in mariage Ruth 3.13 Secondly priuately Ionathan and Dauid 1. Sam. 20.11 Iocob and Laban Gen. 31.53 Obediah to Elias 1. King 18.10 What an oath is Secondly this may bee the description of an oath allowed by the Scriptures An oath is an holy inuocation of God as the best witnesse of all truth and the reuenger of all such as prophane his name in calling him to testifie to an vntruth to end all controuersies for the clearing of the truth and for the defence of iustice and of Lawes specially in iudgement Heb. 6.16 Ier 4.2 Exod. 22.11.12.13 Rules to be obserued First Gods name must onely bee vsed in an oath and none of the creatures for that he alone sercheth the heart Secondly wee may neuer proceede to an oath but when all other testimonies and proofes doe faile vs. Thirdly hee that sweareth must know the truth perfectly and not offer himselfe to it rashly but beeing called in iudgement for the defence of iustice For hee that sweareth for defence of an vntruth maketh God a witnesse-bearer to a lye Hee that sweareth things vncertaine must haue an euill conscience Hee that sweareth things vnlawfull fayneth in God some contrary wills Hee that sweareth to things impossible by his impious dissembling if it be in knowledge doth mocke the Lord therefore Ieremie saith wee must swere in veritie not falsely in iudgement not rashly in righteousnesse not to peruert iustice Fourthly it is great impietie to accept of the oath of such men in iudgement for the ending of controuersies and the defence of truth and iustice which feare not an oath but continually prophane the most holy name of God Thirdly they say that an oath is eyther voluntary and priuate or necessarie and publike Againe that an oath is either first assertorie affirming or assuring any thing of the time past or of the time present or secondly promissorie of the future time Fourthly the forme of an oath 4. Forme of an oath that it is a calling vpon God to witnesse of the sinceritie of our hearts in our words and actions may appeare by this Scriptures Rom. 9.1 I speak the truth and lye not my conscience bearing me witnesse in the holy Ghost Phillip 1.8 God is my record how I long after you all from the very heart roote in Iesus Christ 1. Thes 2 ver 5. neyther did wee euer vse flattering words as yee know nor coloured couetousnesse God is record Of this kinde are all oathes in admission to magistracy in ordination and calling to the ministrie to serue in a campe c. Wherefore in an oath we are euer to respect carefully three things first the matter secondly the forme thirdly the end First the matter that it bee waightie cleare Secondly the forme that it bee allowed of God Thirdly the end the glory of God in the ending of controuersies to the glory of God Fiftly it is here doubted whether all oathes be to be kept abeit the forme of our oath bee not lawfull yet if the matter bee true iust and cleare it is a sinne to breake it as Labans oath to Iacob or any Papist swearing by Masse c. The rabbines of Ierusalem were of contrary iudgement Mat. 23.16 Rules for the keeping of an oath are these First wee may not keepe or obserue our oath when a thing is become impossible which was possible when wee did sweare as he that sweareth perpetuall chastitie thinking hee shall be able to performe it yet afterward through continuall burning findeth the contrary hee is not bound to performe that oath Secondly if the matter faile whatsoeuer the forme is it may not be kept
watchfulnesse and sobrietie that so the whole man may bee seruisable to God and men and for this the wise Phisition is appointed of God to direct vs. 1. Chro. 15. And here we bee commanded to attend Gods ordinance in phisicke for the restoring and repairing of our health beeing lost first praying for the pardon of sinnes Iohn 5.5 and reconciliation with God that so his blessing may bee vpon the meanes which hereunto by his good prouidence he hath appointed Mat. 9.2 2. Chron. 16.12 A louing tender heart Thirdly louing tendernesse of heart to our brethren and all mercifulnesse is here commanded purge the heart of all anger and crueltie and bee filled with bowels of compassion This heart was in Ioseph Gen. 43.30 his bowels were inflamed towards his brethren This heart was in Moses Num. 12.3 Exod. 32. This heart was in Christ Mat. 9.36 This heart had Paul Rom. 9.2.5 for thus he testifieth of himselfe I am moued towards you with the bowels of Christ or of compassion Phil. 1.8.9 This heart is knowne by these markes following First it reioyceth in the good and prosperitie of other men Rom. 12.15 Secondly it mournes for the miseries of men Esay 24.16 Psal 119.136 Thrirdly it is ready to help Io. 20.15 most chreerefully and willingly 2. Cor. 8.3 without delay Prou. 3.28 Fourthly this heart is not lightly offended nor offending Phil. 1.9 but ready to pardon many offences Eph. 4.32 Fiftly this heart is carefull to auoid all occasions of offence Gen. 13.8 euen with the losse of his owne right Mat. 17.26 Sixtly this heart ouercomes euill with goodnesse Rom. 12.21 and with patience 1. Cor. 13.4 couering infirmities with the garment of compassion Prou. 17.9 Fourthly A louing cheerful countenance is required the louing countenance must testifiie of the affections of our hearts a soure countenance is the brand of an hypocrite and of an euill heart then a cheerfull countenance must attend the mercifull and good heart Mat. 6.16 and it is seemely in the godly for a cheerfull heart causeth a good cheerefull countenance Prou. 15.13 and they allow all true ioyes Iob with his graue and cheerfull countenance cheered many hearts Chap. 29.24 All godlesse men are cheered vp and comforted with false ioyes the true beeleeuer onely knowes that the kingdome of heauen is righteousnes peace and ioy in the holy Ghost And yet this cheerfull countenance may not want grauitie and sobrietie for laughter is a signe of folly Sirach 19.27 Eccles. 2.2 Iobs smiling gaue none occasion of offence Chap. 29.24 If I laughed on them they beleeued it not Mercifulnesse and wisedome in the gouernment of the tongue for by my cheerefulnesse I gaue them none occasion of libertie vnto sinne Neither did they cause the light of my countenance to fall they were so afraid to offend me Fiftly Mercie and loue must bee manifested in the tongue by good speeches first soft wise and louing answeres Prou. 15.1 Secondly in being the mouth of the poore widow fatherlesse and stranger in iudgement When the eare heard mee it blessed me and when the eye saw me it gaue witnes vnto mee And againe ver 21. Vnto me men gaue eare and waited and held their tongue at my counsell Iob. 29.11 Iob againe testifieth of his loue in these words I deliuered the poore that cryed and the fatherlesse and him that had none to help him the blessing of him that was ready to perish call vpon me and I caused the widowes heart to reioyce Thirdly in blessing and praising God and in prayer for our brethren Mat. 5. Fourthly in feeding and winning soules by holy admonishion Prou. 12.10 Our mercifulnesse must appeare in our actions Sixtly Our mercifulnesse and loue must not onely be in word but also in our deeds and actions for euery man shall bee iudged according to his works Mat. 25.41 Es 58.10 And yet Saint Iohn proceedeth further saying that we must not onely relieue them with our goods but also if need require for the good of the Church wee must bee ready to lay downe our liues for our brethren 1. Ioh. 3.16 But Christ would haue our loue also manifested to our enemies as in words so in deeds Mat. 5.44 and 48. doe good euen to your enemies Mercifulnesse manifested by other vertues Seauenthly our mercifulnesse and loue is manifested also in the Church and must bee by these vertues following First there must bee in vs a sound vprightnesse and puritie of minde which as it cannot abide the neighbour to be vniustly blamed by any sinister dealings so it can not hide his sinnes and faults for his good when occasion is offered of Christian admonition Leu. 19.17 Secondly by gentlenesse which is to refraine our selues from reuenge when iust cause of offence is giuen vs as Dauid to Shemei 2. Sam. 16. Thirdly by liberalitie which is a mercifull and free distribution with iudgement giuing to euery man according to their speciall wants Psal 112.4 Fourthly by friendship which is a good will beetweene two equalls to performe all duties of loue the one to the other True friendship is a fruite of Godlinesse seasoned with good affection confirmed with grauitie and sobrietie preserued with constancie proued by sympathie and continued with mutuall pledges of loue in all well doing Fiftly by concord and consent of mindes this stirreth vs vp to all beneuolence and causeth a carefull respect of all superiours inferiours and equals gladding the hearts of men as it were with a milde sweete and comfortable harmonie Examination of the Conscience First here must bee a carefull examination of the heart and conscience for if the murtherer lye fast bound vnder the curse and condemnation of God and was neuer as yet translated from death to life and next that hee which hateth his brother is a murtherer then it standeth euery man in hand to search faithfully his owne heart and if there thou findest any crueltie anger enuie hatred wrath mallice or any such Serpents bred and harbored in thee thy conscience cries guiltie and this Law condemnes thee Secondly examine thy selfe with what crueltie and inhumanitie thou hast abused the good creatures of God how improuident and carelesse thou hast beene for the life of man and beast if thy conscience herein plead guiltie this Law condemnes thee Thirdly examine thy selfe how negligently thou hast respected the state and life of thy soule how carelesse for thy saluation and the meanes of it and with what sinnes of intemperancie and incontinency thou hast impaired the health and shortened the life of thy bodie if thy conscience crie guiltie this Law condemnes thee Fourthly examine thy self whether thou hast been a scornfull Ishmaell or a dogged bitter Nabal with any euill gesture countenance or otherwise disgracing or greeuing any man if thy conscience plead guiltie this Law condemnes thee Fiftly inquire also how thou hast offended God in the sinnes of the tongue as in bitter words railing reuiling backbiting slandering clamors
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
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others
abused Iob. 10.3 So God being a faithfull Creator tenderly loues all his Creatures And if the worke any way happen to miscary hee will turne it euery way to frame it againe to his will as the Potter but if no meanes can preuaile he dasheth it all in peeces Quest 17. But what say you here concerning prouidence for if God made the world of nothing surely by the same power he vpholdeth and preserueth all things in heauen and earth Ans Prouidence is the mightie power of God sustaining and ordering all creatures in heauen and earth and disposing of all causes and effects and bringing all things to that end which in his owne secret counsell hee hath appointed God is a faithfull Creator For God did not onely make heauen and earth and so leaue them as Masons and Carpenters leaue houses when they are built vp but by his prouidence still watcheth ouer all gouerneth and disposeth of all that hee hath made Testimonies of gods prouidence 1. Scriptures 2. The beautifull order of al things in heauen and earth 3. Conscience speaketh to him secretly 4. Prophecies of things to come First the Scriptures testifie this Psal 115. Our God is in heauen and doth whatsoeuer pleaseth him Act. 14.17 God hath not left himselfe without witnesse giuing vs raine and fruitfull seasons filling our hearts with meat and gladnes Act. 17.25 Hee giueth vnto all men life and breath and all things Secondly wee see a goodly order as of the whole frame of heauen and earth continued beefore our eyes So of the members and parts of it and all to serue God as hee is wise and prouident that ruleth all Thirdly the terrors of an euill conscience in malefactors argues plainely that there is a prouidence of God respecting and gouerning all things for if conscience can so finde out a sinne and so torment a man as Nero after hee had murthered his mother and Iudas after hee had betrayed his master how much more shall God the Lord of the conscience finde out all things 1. Iohn 3.20 Lastly the complement of all prophecies in Scripture so fitly answering in all circumstances and respects all diuine predictions from the beginning argue plainely that almightie God disposeth all things Quest 18. Doe you meane that gods prouidence doth extend it selfe to all actions and motions of men and Angels if so what shall wee say to wicked actions surely God hath no more but a sufferance in them Ans Such as say so want iudgement and follow not the Scriptures of God for euerie action in it selfe is good the sinne which is in any worke is to be imputed to the instrument which doth it Gen. 37.28 Psal 105.17 In the sale of Ioseph the brethren meant it for euill God meant it for good The like is to bee said of Dauids affliction by Achitophell and Absalon 2. Sam. 12.9.10 of the death of Christ by Iudas and the Iewes yea the very Diuels are * Iob. 1.6 7.8 chained continuallie by his prouidence or else it were wide with vs all on earth Obiect Where Gods prouidence ruleth there is order but wee see but confusion and disorder in all parts of the earth Ans There is confusion and disorder since sinne came on earth and Sathan and sinners continually fight for confusion but God in the very midst of confusion by his prouidence euen among Pagans stirreth vp instruments to obserue order as we see in all well gouerned common wealths which haue beene or bee among the Gentiles Obiect It is a heauie temptation to the godly to see themselues in greatest wants and miserie on this earth and this causeth them to doubt of prouidence Ans First the 37. and 73. Psalmes were written purposely to answere this and the like obiections of our flesh against prouidence Secondly the Lord giuing his children spirituall graces which hee denies all the vnbeleeuers of the earth causeth them to rest more contented with the least portion then the wicked are or can bee if they did possesse all the blessings of the earth Psal 23. Lastly the Lord by their wants and afflictions intend nothing more then to weane the hearts of his children from earthly things and to settle them on the heauenly riches which are purchased and laid vp for them in heauen by Iesus Christ Col. 3.1 Quest 19. What duties and comforts follow this faith in gods prouidence Psal 13.9 Ans First this all-seeing prouidence being present with vs in all places and actions wee are to looke well about vs in all our wayes not to offend so great a master but to walke as hand in hand vprightly before him as euer in his presence it is his charge I am God all sufficient walke thou before mee and be thou vpright Gen 17.1 Iob. 1.1 Secondly this faith in gods prouidence breedes contentation the daughter of pietie 1. Tim. 6.7 and causeth patience in afflictions 2. Sam. 16.10 for wee must say with Iob and Dauid it is the Lords prouidence hath done this who dare then say wherefore hast thou done so As body and soule during life are euer together albeit wee see but the body onely so Gods prouidence is euer ioyned with the thing done albeit inuisible to the eye of the bodie yet not to the eye of faith which beholds the inuisible God Heb. 11.1.26.27 Lastly Faith in gods prouidence bringeth a heauenly securitie wherewith Gods Children are notably fenced after experience of Gods prouidence 2. Sam. 16.22 Rom. 8.28 as wee see in Dauid after his experience Psal 23. and 91. and Paul 2. Tim. 4. not long before his death Quest 20. Now proceed on to the second branch of the first part of the Creede which concernes principally as I thinke our faith in our Lord Iesus Christ Ans The words first are to be read thus And I beleeue in Iesus Christ c. to the last words shall come to iudge the quicke and dead for all this portion is concerning Christ and our faith in him Where wee may obserue generally First his titles foure in number first Iesus secondly Christ thirdly his onely Sonne fourthly our Lord. Secondly his natures first diuine very God for the onely begotten Sonne of God conceiued by the holy Ghost secondly humane Borne of the Virgin Mary Thirdly his offices first hee is Christ the king anointed by his Scepter to rule ouer all secondly hee is Christ the anointed Priest by his death to saue * Elect. all thirdly hee is Christ the annointed Prophet by his Gospell to teach all Fourthly in the great worke of our redemption by him wee are to note First his suffrings and humiliation and in it three degrees first his death secondly his buriall thirdly his descention into hell Secondly his glorious exaltation and here are three degrees first his Resurrection secondly his Ascention thirdly his Session at the right hand of God c. First of the title Iesus when wee adde the words 1. An excellent
signified plainely both by words and signes that his death approched where wee are to learne that if the Sonne must prepare himselfe to death Preparation to dye well much more ought wee most miserable sinners who by reason of our manifold weaknesses and wants haue need of a thousand preparations more then hee Secondly that his willingnesse in this action might the better appeare he makes choice of a place well knowne to * Iohn 18.2 Mat. 26.36 Iudas where his enemies might apprehend him safely without any feare or danger of the people Thirdly in that hee prayed so earnestly against the dangers and temptations which were then so imminent and death approching Watchfulnes wee bee taught to bee watchfull in the like case in all kinde of prayers and supplications vnto God Fourthly wee are often to record his agonies in the garden and all that euening before his passion for the Euangelists in many words testifie the same Mark 14.33 He tooke Peter and Iames and Iohn with him and hee beganne to bee afraid and in great heauinesse and hee spake the very same vnto them My soule is very heauy euen vnto the death Luke 22.43 There appeared vnto him from heauen an Angell comforting him but being in an Agonie hee prayed more earnestly and his sweat was like clods of bloud Math. 26.37 He began to wax sorrowfull and grieuously troubled Herein by this exceeding heauinesse most admirable sweat and extreeme passions of minde such as neuer man bare nor can beare by his strong cries and tears by all these and the like arguments Heb. 5.7 wee see if God open the eyes of our vnderstanding by his holy spirit Eph. 1.16 how the burthen of sinne and the heauie wrath of God vpon him for the sinnes of all the Elect pressed him and yet is hee not oppressed but cries vnto his Father and an Angell is sent to comfort him So ought we to doe when wee are plunged in the greatest temptations Obiect It may bee doubted touching his prayer when he cryeth Father if it bee possible let this cup passe c. It may seeme I say that there should bee some combat and fight in the minde will and affections of Christ therefore some sinne Ans There bee three kindes of combats Three kinds of combats in man the one beetweene the reason and the appetite and this fight is alwaies sinfull and was not in Christ the second is betweene the flesh and the spirit as Gal. 5.17 Rom. 7. and this is in the regenerate but not in Christ The third is a combat of diuerse desires drawing a man to and fro this may be in man without fault and was in Christ hee desires to doe his fathers will striuing with another desire of nature struggling as it were or endeuouring to preserue it selfe Fiftly wee bee here to obserue in this blessed example of the Sonne of God that whereas we make so light an account of sinne as if it were nothing to sinne against God here wee may behold as in a glasse how the horror of Gods wrath for our rebellions brought downe euen the Sonne of God himselfe and filled him with extreeme agonies and heauie passions of minde Sixtly and lastly wee bee here to obserue the long and wearisome combat hee had also with his bloudy enemies the instrumēts of Sathan in all that conflict first the maner of the apprehēsion They came to take him as a theef with swords staues Lu. 22.52 Secondly they hurry him being taken from Annas to Caiphas and from Caiphas againe to Annas in the night and that bound as a felon Ioh. 18.13 and 24. Thirdly in the high Priests house they smote him with a reed on the face they blindfolded him they mocked him smiting him they spake scornfully prophecie who smote thee Io. 18.24 Luk. 22.64 they condemned him in their Counsell sent him bound to the secular power or ciuill Magistrate Iohn 18.28 Fourthlie bloudy Pilate hauing acquitted him yet to please the Iewes hee scourgeth him Iohn 19.1 Fiftly to fill him with reproches contempt and paine as an Vsurper of the kingdome they platted a crowne of thornes vpon his head Iohn 19. ver 2. and to the same purpose they put on him a purple garment saluting him scornefully Haile King of the Iewes Iohn 19. ver 3. Sixtly Pilate againe to gratifie Herod sent him to him and hee with his Souldiers despised him and mocked him Luke 23.11 Seauenthly all this tossing and harrying to and fro was after his precious body was scourged and sore wounded all ouer and his head brused and rent with thornes Eighly and lastly they put vpon his wearied body his crosse wheron hee should bee crucified vnder which burthen hee fainted Iohn 19.17 Luke 23.26 And thus the Sonne of God was tryed by the prince of darknes with all kindes of extreeme passions that hee could inuent in that short space of time before his Crosse Thus I say Iewes and Gentiles crucified him first the Iewes they kept him all night in Caiphas hall and at the breake of day gathered a councell and did proceede in iudgement against him and condemned him Mat. 27.1 and forth-with lead him bound to Pilate and hee made as quick a dispatch as they Quest 35. Proceed to speake of the next Article of the passion of Christ which is concerning his execution in these words I beleeue in Iesus Christ crucified Ans All the Euangelists testifie with one accord that this was the forme of his execution hee was crucified on a Crosse and to fill him with paine his hands and feet were fastned with nayles vnto the crosse And all this was done to accomplish Gods eternall decree manifested beefore by the Prophets The brasen Serpent was a picture of this Act. 3.18 Gal. 3.1 Phil. 2.8 Num. 21. Io. 3. for so hee saith himselfe As Moses lifted vp the Serpent in the wildernesse so must the Sonne of man bee lifted vp that all that beleeue in him perish not but may haue life euerlasting And againe Ioh. 12. And when I shall bee lift vp from the earth I will draw all vnto my selfe of this the Psalmist prophecied saying they peirced my hands and my feete Secondly that wee might in conscience bee resolued that Christ came vnder the Law and suffred the curse thereof for vs Gal. 3.13 and bare in his owne body and soule the extremitie of the wrath of God for vs. And albeit other punishments were notes of Gods curse yet was the death of the crosse in speciall manner aboue the rest accursed by vertue of a particular commandement and speciall word pronounced by God himselfe fore-seeing and fore-shewing what manner of death Christ our Lord should dye Thirdly the Apostle assureth vs that in this forme of execution wee may beehold how Christ did vndertake all the malediction due vnto all the elect on himselfe for he saith Gal. 3.13 that hee was made a curse for vs and againe in the like