earth confer Act. 28.25 Esay 6.8.9 The fourth and Last branch what God is this can hee best teach thee who discribes himselfe vnto vs in termes and words fitting our capacitie on this manner Exod 3.14 I am that I am say vnto the children of Israell I am hath sent me vnto you Exod. 34.5.6.7 The Lord proclaimed the name of the Lord saying The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children vnto the third and fourth generations Quest 54. What is the second point of obedience here commaunded Ans To loue the Lord thy God with all thine heart and with all thy Soule and with all thy * Or thought Deut. 6.4.5 Mat. 22.37 Luke 10.37 Cant. 8.6.7 minde and with all thy strength Mar. 12.30 To submit my selfe in all powers of my soule and parts of my body vnto Iehoua and to make more account of him and his will then of all the wicked yea then of mine owne saluation if they could come in question and comparison together The Lord in that Scripture so often repeted first would haue vs banish and endeuour to cast forth continually all things contrary to his lawe that our mindes may not think of them nor our affections desire nor our hearts embrace and entertaine them Secondly when wee doe him any seruice hee would haue vs to doe it with such cheerefulnesse as that no part of vs within or without sit idle but that wee striue with all our might to expresse the good affection of our hearts in his seruice The minde must discerne him the soule desire him the heart must receiue him and lodge him 1. Thes 5.25 for thou must loue thy neighbour as thy selfe but God aboue thy selfe neuer prize him and his loue with any thing Motiues to stir vp our hearts to loue God are these Reasons to moue vs to loue God First for that his loue is the onely fountaine and first cause of all our happinesse Ephe. 1.4 The first cause of our election The first cause of our creation Psal 8. The first cause of our redemption Ioh. 3.16 The first cause of our vocation Rom. 8.29 The first cause of our adoption iustification and sanctification Rom. 8.15 Ephe. 1.13 The fountaine and first cause of our loue for we loue him because his loue is shed into our hearts Rom. 5.4.5 and wee loue him because hee loued vs first 1. Ioh. 4.19 Quest 55. What vndoubted signes bee there of the true loue of God Ans First loue must issue out of a cleare heart from a good conscience and from faith vnfained 1. Tim. 1.5 So that if a man find himselfe to haue these three in any good measure hee may bee well assured his loue to God is sound for before that faith purge the heart Act. 15.9 and bring to our consciences a discharge from our sins in the blood of Christ Heb. 9.14 we can neuer truely loue God When Maries sins were so giuen her shee burneth in loue towards Christ and would signifie her loue by all meanes possibly that shee can Luke 7.47 for which cause Christ gaue this testimonie of her many sinnes are forgiuen her the true marke whereof is this shee loued much Secondly the infallible mark of our loue to God is our loue to his word Prou 2.1.6 Psal 119.11 Luk ◠19 59. Luk◠8. Act. 16. This saith Christ If any man loue me he will keep my word and my father will loue him and wee will come and dwell with him he that loueth not mee keepeth not my word Iohn 14.23 Thirdly this word wee must not onely keepe vnto our selues Luk. 22.32 but carefully labour to communicate the same vnto others to draw others to serue the Lord specially vnto our children and familie Deut. 6.5.6.7 These words which I command thee this day Exod 12.26 Gen. 18 19. Iosh 24 15. 1. Cor. 31.2 Rom. 2.18 Heb. 5.11.12 shall be in thine hart and thou shalt rehearse them continually vnto thy children thou shalt talk of thē when thou tarriest in thine house and as thou walkest by the way and whē thou lyest down when thou risest vp otherwise in blind families men loue their horses better then their children Fourthly a fourth vndoubted signe wee loue God is the loue of our brethren 1. Iohn 3.14 We know we are translated from death to life because we loue the brethren he that loueth not his brethren abideth in death 1. Iohn 4.19.20 If any man say I loue God and hate his brother he is a lyer for how can he that loueth not his brother whom hee hath seene loue God whom hee hath not seene Fiftly to reioyce to think of Christ and to talke of Christ Gal. 6.14.15 Sixtly to desire Christs presence aboue all things and to mourne for his absence Can. 5.6 Seauently to loue all things that appertaine vnto him and his seruice Eightly to esteeme greatly of Gods graces 1. Cor. 2.2 Phil. 3.8.9 Ninthly to call vpon his name with boldnesse and with a good conscience Heb. 10.19.22 and Chapter 4.16 Quest 56. What is the third branch of obedience required in this Law Ans Trust in God and an holy affiance proceeding from a liuely faith in Iesus Christ Ephe. 3.12 Wee must know God that wee may beleeue in him and loue him wee must beleeue in him and loue him before wee can assuredly trust in him and rest and wait vpon his prouidence and holy will A man is said truely to trust in God when hauing a comfortable perswasion and answere by Gods spirit of the pardon of sinnes and grace in Christ Iesus Psal 37.2.3.4.5.6.7 delighteth in the Lord studying to please him committing and commending all his affaires vnto God waiting patiently on the Lord in all dangers because he seeth his goodnesse in Christ and his almightie power to deliuer him and the signes and marks of this holy affiance and trust in God are these First to doe good Psal 37.3 hee is bountifull and good to many for he is well assured God will repay it againe Psal 112. Iob. 21.22 Secondly to delight in the Lord. Psal 37.4 looke what friend wee know best loue best and trust most in him wee delight most Thirdly hope followeth also this holy affiance and trust in God and this is a quiet expectation of helpe from God in all future euents Psal 37.5 deuolue thy way that is thine affaires on the Lord and trust in him and he will bring it to passe for patience is the daughter of God and faith which bringeth quietnesse if not cheerefulnesse in present euils Contrary to this hope are to seeke to vnlawfull meanes in troubles as Saul did 1. Sam. 28. and Ahaziah to witchcraft 2. King 1.2.3 and those distrustfull cares forbidden by Christ Mat.
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
it This is your due and receiue it as a Theologicall guift from a dead man patronage it for so much as is master Hollands deserueth fauour and for the residue which is mine it craueth pardou You loue the Church and euery diuine thing and therefore I haue presumed to prefixe your name in the front of this diuine worke that both learned and godly which shall euer see or read it may know your pietie zealous affections and pray with mee for the encrease of your fauour both with God and men for your supportation by the holy Ghost for your further aduancement to the good of God his Church for the length of your daies to bee passed in quiet and contented health and for your blessed and assured entrance into that which the later end of this treatise describeth namely the kingdome of heauen Amen From Saint Buttolphes Aldersgate September 22. 1606. By him that is vnworthie of your fauour yet deuoted to honour you Edw. Topsell To all Christian Readers especially Londoners Auditours and friends to the late Godly Preachers master Greenham and master Holland AS by God his prouidence master Greenham did not liue to publish his owne works but left them at large which so had perished had not master Holland vndertaken with much care trauell paines to collect and diuulge them to the world for your good so by the same hand ouer ruling all things master Holland also tilled another mans vineyard and left his owne vntilled through vntimely death But God forbid but that the names of such iust men should be had in euerlasting remembrance therefore to you I commend this booke as the voice of Lazarus preaching out of Abrahams bosome and if euer you loued either master Greenham or master Holland while they were liuing and especially the later I do require you in the name of Iesus Christ as you will answere both him and me at the appearing of our Sauiour that you shew it now after his death For your sakes he spent his life yea and lost his life for his diligence in keeping his flock teaching you in greatest extremitie brought him to that sicknes that cut off his daies And seeing he had such an ardent desire to promote religion considered that one day death would close his eyes and earth stop his mouth from preaching in priuate he collected these instructions with an intent to imprint them for your benefite when he should be in his graue Now you haue them through the care of his poore widdow and charitie of the Printer whereinto I haue added a discourse of our ioyes and estate after the later day I assure you by reading this booke you shall better know your Generation Degeneration Regeneration and Glorification then in any other of this quantitie I preiudge no mans labours I honour all I desire that all learned men would do their endeauour to preach when they be dead for our haruest will be all eaten vp in a winter to come I wish readers to lay aside scorne and rash iudgement especially such as are idle themselues for a spirituall man must be the doer and not the iudge of the Law I pray God encrease the number of good labourers in his vineyard for good pastours will be precious souldiours in another age and continue our blessed liberty of preaching professing writing and hearing of the Gospell of Christ Farewell Yours while he is able to preach Edw. Topsell Of the necessitie and vse of Cathechizing 1. Sunday Question 1. ARe all men in the visible Church true and liuing members of the misticall body of Christ and in communion with him Answere No Some are naturall some are spirituall men some in Christ some without Christ for all that be with vs are not of vs. 1. Ioh. 2.19 Ep. 2.12 Question 2. What call you a naturall man Ans The naturall man is hee which is lead by the instinct of nature in all his actions and wants the holy spirit of a Christ in any measure and therefore hath no facultie to perceiue nor iudgement to discerne b the holy things of God a Iude. ver 19. b 1. Cor. 2.14 Phil. 1.9.10 Quest 3. What call you a spirituall man Ans A * Gal. 6.1 spirituall man is hee which by the light of the Gospell and a preaching thereof and through Gods speciall grace and free mercy in Christ hath receiued the holy spirit b of Christ in some measure to c discerne the will of God reuealed in his word a Gal. 3.1 b 1. Cor. 2 15. c Ephe. 1.13 Rom. 8.2 and to grow vp a perfect man in Christ Eph. 4.13 Quest 4. Haue all spirituall men or the faithfull or that bee in Christ the same measure of the spirit Ans No some are 1 stronge men 2 babes in Christ Heb. 5.12 Three points in the strong 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is exercised in holy exercises 2. After this comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound iudgement to discerne the things which differ 3 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an habit of knowledge sound iudgement c. Col 2.2 which is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. Quest 5. What is a strong man in Christ of whatsoeuer estate or condicion Ans That man whose minde and hart the spirit of Christ hath so exercised in the word of grace that he can discerne good and euill Heb. 5.14 Quest 6. And what is a babe in Christ Ans Babes in Christ are such as haue receiued but in weake measure the graces of Gods spirit and as yet bee dull of hearing weake in vnderstanding and vnexpert in the word of righteousnes Heb. 5.12.14 Quest 7. Most men that seeme to come to Christ and to fauour his Gospell are but weake how grow they vp to be strong men in Christ Ans By attending his holy ordinance in the ministry of his word and sacraments Ephe. 4.12 Quest 8. How must these babes be fed Ans Not with strong meate but with milke that is they must be instructed in the first principles of the word which we call our Catechisme Heb. 5.12 6.1 4.5 1. Pet. 2.1 Psal 119.9.10 Quest 9. What is Catechizing Ans Catechizing is a forme of instruction wherein the same matter is often * repeated that the weake may the better conceiue it and remember it * Deut. 6.5.6 Es 28.9.10 Quest 10. Is this Catechizing so needefull and of what antiquitie is it Ans First It is commanded of God Deut. 6.6 Secondly it was practised publikely in the Church of the Iewes Thirdly Abraham was cōmended for it Gen. 18.19 for hauing 300. in his house they were as it is written Gen. 14.14 instructed or Catechized in holy religion 1. Eunice ◠Lois Fourthly so in al the ages following euen till Christ 2. Tim. 1.5 2. Tim. 3.15 2. Ioh. 4. Fiftly 3. Lady Paul first catechised the Corinths this forme of teaching the Apostles continued commended in their practise 1. Cor. 3.1.2.3 so
view of all their sinnes which apertaine to this apostacie or contumacie as the Apostle speaketh Rom. 5. Ans The first sinne is vnbeleefe shee begins in the first entrance into the conference to doubt of the truth of Gods holy word ver 2. Secondly to b 2. to cōtinue a conference with Sathan disputing against the knowen truth against our consciences continue conference with the arch-enemie of God blaspheming the Lord and oppugning his holy truth Thirdly c 3. Curiositie Curiositie they seeke after strange knowledge not contented with Gods holy word ver 5. Fourthly d 4. Pride Pride they desired greater glory and to haue some greater excellency or to bee like the Lord himselfe in glory ver 5. Fiftly e 5. Cōtumacie manifest rebelliō against knowledge conscience manifest Contumacie they proceede to the breach of his Law against their knowledge and conscience ver 6. Sixtly they f 6. To preferre Sathan or to beleeue lies reiect the truth preferre Sathan and his lies beefore God and his holy truth ve 6. Seuenthly they are g 7. vnthankfulnesse vnthankfull vnto God for the manifold and inspeakable pledges of his fauour and loue towards them Eightly they sinne * 8. Presumption presumptuously a When any childe of God falleth into any foule sin against God against his knowledge conscience as Dauid into adultry he falleth into many sins together presuming to bee so highly in Gods fauour that hee would not so afflict them for their transgression Ninthly and lastly after a full resolution in great presumption they proceed to the b 9. The practise of the treasō in committing the outward act practise of this high treason against God and did eate against Gods manifest charge of the forbidden fruite and so murthered themselues and their posteritie Quest 15. Now tell me what were the consequents of this c Verse 7. rebellion or contumacie as the Apostle speaketh of our first Parents Ans They beecame forthwith the children of wrath and of death By sinne they became subiect to all the euils of this life and the euerlasting curse of God after death So the Law speaketh Gen. Chap. 2.17 So the Apostle speaketh Rom. 5.12 So the euent speaketh by sundry effects as after shall appeare Quest 16. What is death Gen. 5. ver 7.8 Ans A separation from the comfortable presence grace loue and fauour of God both in this life and life to come a state contrary in all respects to that first state of his excellencie Quest 17. How many kindes of death are mentioned in Scripture 3. kinde euill Ans Foure first death in sin the forerunner and messenger of the second death Rom. 6.2 Ephe. 2.1 the state of all vnregenerate Secondly death vnto sinne Rom. 6.2 the state of the regenerate Thirdly the naturall death of the body called a dissolution 2 Tim. 4.6 Fourthly death eternall or the second death 2. Thes 1.9 Reuel 20.6 Gen 3.8.9.10 c. Quest 18. And were our first parents after their transgression subiect to these three kindes of death Ans Yea first they beecame dead in sinne as appeares from the 7. verse to the 19. by the effects of sinne in them their nakednesse their shame their deformitie their feare and trembling their hiding of themselues their couering of sin with all their might vtterly ignorant how to please God all which are markes of an eulll conscience or of a man dead in sinne Secondly for the naturall death or dissolution in the first death the decree is here manifested and recorded which was neuer yet repeated ver 19. Heb. 9.28 Thirdly they came also by sinne vnder the heauie curse of God for the second death against the which the Gospell concerning their mediator and redeemer Iesus Christ is preached vnto them Gen. 3.15 and Gal. 3.8 Quest 19. How doth the Lord preach the Gospell and offer the meanes of reconsiliation and repentance vnto our first Parents Ans First the Lord to awake them gaue them some visible signe of his presence verse 8. Secondly but when his presence did but amaze them he spake distinctly and called them in a speciall manner to accounts ver 9. Thirdly hee ript vp their hearts and set their sins in order beefore them Note the great goodnesse and patience of God in the conuersion of sinners verse 11. Psal 50. to driue them to the full confession of them by two questions or arguments as thus first who told thee of this nakednesse where there was none to tell thee or cause thee to sin but thy selfe Secondly I see by thy trembling thou hast broken my Law for where there is no feeling of sinne there is no contrition no confession no remission Quest 20. Where are now all the gifts of nature and free will How forward findeth the Lord our first Parents to repent them of their apostacie Ans Adam had no strength at all to reclaime himselfe nor to attend Gods voyce when God beganne to reclaime him to repentance as appeares by these arguments First like a man in a feuer cries onely of his heate so all his thoughts run vpon his nakednesse and shame Gen. 3. ver 10. vtterly vnmindeful of Gods free mercie that as yet hath kept him from hell and euerlasting perdicion Secondly hee seekes by all meanes to couer and lessen his sinne and regards not how iniurious hee is to God and man Faemina Verse 12. Contrary before Gen. 2.23 first to the woman This woman that is this foolish vaine woman is cause of my sinne secondly hee saith God gaue her and sent her to him as the cause of his ruine and destruction Verse 12. Note these degrees in an extorted and involuntary confession Thirdly hee comes to an extorted and confused confession I did eate that is I haue eaten indeed but as being seduced I wot not well how nor of what tree So the woman hid her sinne in like maner And thus doe all the sonnes of Adam when God in mercie sends them meanes of repentance a 1. Non feci first they denie stoutly that they haue sinned b 2. Feci quidē sed bene feci secōdly they ad impudently being vrged I haue done so indeed and haue I not well done c 3. Si male non multum male thirdly if their fact bee conuinced to bee a sinne they answere if it bee sinne it is not so hainous nor so great a sinne d 4 Non mala intentione fourthly and if yet they bee further vrged as touching the greatnesse of their sinne they say their purpose and intention was not so euill e 5. Aliena suatione fiftly and lastly if their intention and purpose bee manifested they confesse they haue sinned but being lured perswaded and occasioned by others but when a man seeketh sufferage by excuse hee misseth his pardon Quest 21. And how did the Lord proceed to worke in them a true
faith and vnfained repentance Gal. 3. Ans By preaching Christ and his Gospell vnto them that is by preaching their euerlasting freedome and deliuerance by the mediator Iesus Christ the true seede of the woman which is here promised should bruse the serpents head For as the woman alone was the first organ of the Diuell to bring in sinne to Adam and her owne euerlasting perdition with all their posteritie so the woman without the meanes of man became the organ of the holy Ghost to saue her selfe and the man with all their posteritie Where wee may note how true repentance is an effect of the spirit proceeding from faith and the Gospell First the Gospell of Christ is manifested to the sinner then some generall faith and grace to receiue it is wrought in the heart by the holy Ghost then followes a true * Mat. 5.2.3.4.5.6 Psal 31.5 humiliation a Psal 51. contrition and confession and so the pardon of sinne is sealed b Eph. 1.14 by the spirit of adoption Quest 22. And how did the Lord proceede with our first Parents after their repentance and true humiliation before him Ans Hee tels them that now hauing escaped the second death they must for their further humiliation beare and suffer many temporall chasticements in this life because of the great pride and corruption which is now by this rebellion and fall setled in them The woman should haue many sorrowes but specially in the concepion bearing birth and education of children The man many griefes and afflictions in this life and both in his ordinarie calling and in the end be turned to dust vnto the day of the resurrection Quest 23. What vse learne we here to make of our afflictions Ans First in them and by them to bee truely humbled assuring our selues they bee good for vs and proceed from our fathers loue Secondly euer to acknowledge that when we be afflicted it is Gods inspeakable goodnesse that they be temporall here and not according to our deserts eternall in hell The afflictions of this life to the Godly are but gentle crosses but curses to the wicked Thirdly In all thine afflictions remember thou art but as it were a little galled in the heele but Sathan brused in his head and that the God of peace will not leaue vs till hee beate him vnder our feet Rom. 16. Fourthly in the view and consideration of the frame of heauen and earth to remember how sinne is the cause of all confusion and euill on earth and the cause that heauen and earth haue lost their first glory and beautie Quest 24. What meanes the Lord by casting them forth out of that Paradise fensing the place with Angels and a fiery sword An. He meanes not that if they could find the tree of life the fruit of it might restore them to their former state for no Symbole can or could euer confer any such geare but the Lord knowing how prone wee bee by nature to hypocrisie and superstition to seeke vnto the creatures and to forget the creator hee willeth him hence forth to depend vpon his word and prouidence and to liue by faith in the Sonne of God not to trust any lying spirits any more but to waite onely on the liuing God and for this see more in maister Perkins on the Creede pag. 83. to 94. The third way to know the miserie of man without Christ by two speciall consequents of that apostacie the dominion of Sathan and sin in this present world Question 25. THus far shall suffice concerning this historie now let vs heare what may be said concerning the principal consequents effects of that apostacie Answere They are two which wee are specially to consider First the dominion of Sathan Ephe. 2. Chap. 2. the dominion of sinne Rom. 5. and both these are called Rom. 12.32 the state of vnbeleefe Quest 26. Tell me first what speciall arguments can you ground vpon the 2. Chapter to the Ephesians to demonstrate the miserie of man without Christ Ans The greatest part of this Chapter tendeth principally to that end one speciall conclusion touching this matter we haue in hand which may bee hence gathered is this Sathan and all wicked spirits our deadly enemies are of great strength and power to hurt vs Verse 1. working effectually by suggestion as a blasting contagious spirit or winde Vers in all the deformed and blinde Adams of this world hauing all men without exception in the Church and without in subiection before they bee quickned by the Gospell and holy spirit of Iesus Christ Ephe. 2.1.2.3.4.5 If here then wee would know what the deformed Adam or what the miserie of man without Christ is We haue the spirit of Christ answering vs What the deformed Adam is or the man without Christ hee is a man dead in sinnes and trespasses walking according to the course of this world after Sathan which spiritually and inuisibly worketh in him all rebellion and disobedience to the holy reuealed will of God causing him to dwell and delight in the lusts of the flesh and to follow and fulfill the will of the flesh and of the minde Quest 27. I pray you let vs heare some thing of Sathans power to hurt vs without Christ for that some feare him too much and some nothing at all Ans The power of Sathan and wicked spirits against vs may bee knowen and is manifested vnto vs in the Scripture by three speciall arguments first by their names secondly by their great knowledge and long experience in this world thirdly by their euill art and works which they haue wrought in all ages First the wicked spirits which fight against vs and which haue all vnbeleeuers in bondage are called by sundry significant names for our instruction in the olde and new Testament In the old Testament they are called by these names first the a 2. Cor. 11.3 Serpent because by the Serpent Sathan first deceiued man Secondly the wicked spirits are called b Shegnir in Leu 17.7 Goates and c Sheg in Deu. 32.17 Cowes because they did appeare vnto witches and Idolaters in this forme thirdly the name d Iob. 1 6. Zach. 3.2 3. Sathan which signifieth a deadly enemie fourthly they bee called lying e 1. King 22.22 Ioh. 8.43 Spirits because they teach lyes and fill men with errour fiftly spirits of f Hos 4.12 fornication of couetousnesse of ielousie of giddinesse of vncleannesse g Es 19.14 because these be their workes in vnbeleeuers Tibi nomina mille mille nocendi artes Luke 11.21 Ioh. 14.30.16.11 Heb. 2.14 In the New Testament ye haue these names First That Tempter Mat. 4. Secondly That euill one Mat. 13.16 Thirdly That enemie Mat. 13. ver 17. beecause hee is a speciall tempter the Father of all euill and our arch-enemie Fourthly that strong man armed beecasue hee keepeth such possession of vnbeleeuers Fiftly The Prince of this world and of death because the
soften and quicken the dead hearts of men which lye a sleepe in this extreeme miserie and bondage All vnder the curse are vnder death and vnder the Prince of death Rom. 5.12.11.32 Heb. 2.14.15 All without Christ are vnder the curse Gal. 3.10 therefore all without Christ are vnder the Prince of death All vncleane people are in league and communion with vncleane spirits Mat. 12.13 All without Christ are vncleane Iob. 14.4 15.14.15 therefore all without Christ are in communion with vncleane spirits Quest 31. Now to conclude this point I pray you tell vs wherefore doth the Lord suffer Sathan thus to tyrannize and rage in this world Ans The Lord permits euill spirits in this world First for the manifestation of his great iustice and wrath vppon the vessels of wrath prepared to destruction Rom. 9. for these God plagues many waies in this life by wicked spirits Exod. 7.8.9 Chapters Secondly They are sent often to chasten and to humble Gods Children for the manifestation of his loue and mercie vpon the vessels of glory whom hee vouchsafeth to redeeme from this bondage by his Sonne Iesus Christ who sets them free to praise his mercie for euer Iohn 3.16 1. Iohn 3.8 Iohn 8.32.34 2. Cor. 12.4.5 Thirdly that we might euer consider and looke well to our standing in this world for that wee bee in warfare and in pilgrimage 1. Cor. 10 13. if we intend therefore to make our abiding here God will stir vp the instruments of his wrath to awaken vs let vs then stand fast and be watchfull Eph. 6.12.13 Quest 32. Now let vs heare what is the second great and generall euill which is common to all the posteritie of Adam before they be redeemed by grace in Iesus Christ Ans The second euill which followed the apostacie of Adam and hath possest all his progenie is originall sinne and the corruption of nature The regiment of sinne wherby all men liuing are come vnder the dominion of sinne and that saying of the Apostle Rom. 5.21 Sinne hath raigned vnto death is true of all the sonnes and daughters of Adam before grace raigne in them by righteousnesse vnto eternall life through Iesus Christ our Lord. That our naturall corruption is hereditarie and hath infected all Adams progenie is very euident by this Scripture Like as al debt binds the debtour to inprisonment wher there is no paymēt to the creditor so sin binds vs vnto death as to a prison when there is no satisfaction for sinne Rom. 5.12.13.14 Wherefore as by one man Sinne entred into the world and death by sinne and so death went ouer all men by him in whom all men haue sinned For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no law But death raigned from Adam to Moyses euen ouer them also that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come In these verses and the rest of the Chapter obserue well these comparisons First by Adam came sinne By Christ comes righteousnesse Secondly by sinne came death by righteousnesse comes life Thirdly Adams sinne went ouer all Christs righteousnes is imputed to all beleeuers Fourthly Death raignes ouer all Adams Sonnes before grace life is graunted freely to all the adopted Sonnes of God Quest 33. First I pray you tell mee what names giues the Scripture to this naturall corruption which the learned diuines call originall sinne Ans First it is called that Sinne. Rom. 5.12 that is the hereditarie euill Secondly That Sinne that dwelleth in vs. Rom. 7.17 for that no sinne so continueth in the beleeuer as this doth to the day of death therefore it is called Heb. 12.1 that Sinne that hangeth so fast on Thirdly The Law of the members because it hath all members and parts of our body at commaund before grace to obey it and to bee ruled by it as by a Law Rom. 7.23 Fourthly it is called often concupiscence or lust Rom. 7.7 Iames. 1.14.15 beecause it is the mother of all vncleane motions and lusts in vs. Fiftly The old man Rom. 6.6 so hee cals the whole masse of our corruption Sixtly the flesh beecause this rebellion so much appeares in the outward parts Gal. 5.17 Eph. 2.3 Quest 34. Many there are which denie that there is such a dangerous corruption in our nature for the Papists say it hath not the very nature of sin but is a froth and hath some appearance of sinne The Pelagions say there came no such sinne from Adam by generation or naturall propagation but by imitation the Anabaptists say that since Christs incarnation there was neuer any one borne in sinne Ans It is very cleere by the light of Gods word that there dwelleth in our nature a contagious infection which wee haue by propagation from our Parents These Scriptures yeelde a pregnant proofe which cannot bee gainesayd Moses saith Gen. 6.3.5 8.21 The imaginations of mans hart are euill from his youth here the Lord condemneth our very nature as euill assuring vs it hath a secret poyson in it Dauids testimonie Psal 51.7 Behold I was brought forth in iniquitie and in sinne did my mother conceiue mee Iob condemneth our nature as poysoned and infected when hee saith Chap. 14.4 15.14.15 Who can bring a cleane thing out of filthinesse or vncleane and againe What is man that he should be clean and he that is borne of a woman that he should be iust Paul saith our very nature is poisoned accursed when he saith wee are all by nature the children of wrath Ep. 2.3 Ro. 7.18 for I know that in mee that is in my flesh dwelleth no good thing Lastly this holy Apostle to the Romaines 5.12 sheweth plainely how sinne came into our nature by propagation and 7. Chapter how it dwels in our nature euen in the state of grace fighting against Gods Law and holy spirit in the regenerate during this present life Quest 35. Now describe this sinne plainly according to the Scriptures Definit Ans Originall sinne is that naturall corruption which is come into the world by the apostacie of our first parents deriued from them by natural propagation into all mankind infecting and poysoning all parts of men so as before grace and regeneration he hath no strength to moue or incline to any good but to euill onely and thereby also hee is subiect to the first and second death till hee bee freed by grace and faith in Iesus Christ Quest 36. The Apostle also addeth in the 5. Chapter to the Romaines ver 14. that death also raigneth is not this a third and euill consequent Ans There are many euils haue followed Adams fall and accompanied our corruption which we haue from him but these two before named are principally to be noted for they cause all the rest Death raignes beecause of that sinne which dwelleth in vs. These bee three terrible kings or Tyrants rather
as any ship without mast or sterne in the middest of the sea from hauen surely therefore I will vnload my euill wares and goe vnto the holy word of God that I may buy more without monie that I may search for wisedome as for treasure and for knowledge aboue precious stones O my soule thou hast too long dwelt among these rocks of offence and vnprofitable friends therefore yet at the last sit downe at the feete of this mountaine bee not afraid of the voice of God hee that harkneth to him hath chosen the better part which shall neuer bee taken from him The third Law Thou shalt not take the name of the Lord thy God in vaine Exod. 20.7 for the Lord will not hold him * Or Impunem guiltlesse that taketh his name in vaine Question 86. Scope NOw Let vs heare first what the scope and summe is of this Law Answere The scope and principall purpose of Gods spirit in this Law is that we haue the excellent Maiestie and name of Iehoua in most high and honourable estimation with vs. The true worshipper beeing taught to worship Iehoua alone and in that forme and manner hee hath prescribed here hee is straitlie charged to thinke and speake of Iehoua with most high reuerence as in the first petition of the Lords prayer our first request and desire must bee that God would giue vs a most religious and tender care of his glory that his name might bee euer hallowed and no way dishonoured by vs. Quest 87. Proceede to shew what the parts are of this Law and what is the sense and meaning of the words Part â— Ans This precept hath two parts First the Law it selfe Thou shalt not take the name of the Lord thy God in vaine Secondly the confirmation of the Law for the Lord will not hold him guiltlesse that taketh his name in vaine The sence and meaning of the words is this Name First by the word name is ment here any title or attribute of God whereby he is knowne and discerned from the creatures We cannot say properly that God hath a name because plurality for which cause names are vsed falleth not into the single and vndiuided nature of God This word hath these acceptions and significations in Scripture First it is taken for God himselfe Psal 116. ver 13. Secondly it is vsed to signifie the properties and speciall attributes of God properties as strong almightie Exod. 6.2.3 15.3 Ielous Exod. 34.14 Attributes as mercie iustice power and goodnesse Thirdly it signifieth our affiance and trust in God Micah 4.5 Wee will walke in the name of the Lord our God for euer Fourthly for his holy misteries the Word and Sacraments Mat. 28.19 Act. 9.15.16 Fiftly for all the holy worship of God and of Christ as Act. 21.13 I am readie to dye at Ierusalem for the name of the Lord Iesus Sixtly it is vsed for Gods holy will and commandement Deut. 18.19 1. Sam. 17.45 Seauenthly for the glorie of God as Psal 8.1 O Lord how excellent is thy name in all the world which hast set thy glory aboue the heauens Take or assume that is a metaphor taken from precious things which may not bee touched with polluted hands as if hee had said vse not thinke not speake not of my name but with feare and reuerence with care and conscience In vaine that is without iust and good cause and respect Think not of God vnreuerently speak not rashly falsely hipocritically c. Heb. Io linke non expiabit none of the commandements hath these words Maister Caluins sweete words of this Law Labour with all thy minde and thoughts with all thine hart and affections in by all thy words and works to glorifie the name of God For the Lord will not hold him guiltlesse A metonymie for the Lord will not leaue him vnpunished and Saint Iames saith here the meaning is least yee fall into the Lords iudgement or condemnation chap. 5.12 First generally concerning this Law we be here charged so to order our selues in our mindes and tongues that wee neither thinke nor speake any thing of God himselfe or his misteries but reuerently and with much sobrietie that in waying his works wee conceiue nothing but honourably towards him that whatsoeuer our mind conceiueth of him whatsoeuer our tongue vttereth it may agree with his excellencie and with the sacred maiestie of his name and so may serue fitly to set forth his praise and glory that wee neuer rashly or vnreuerently thinke or speake of his holy word and misteries or abuse them to ambition couetousnesse or vainly to seeke our owne praise and glory but that as they beare the dignitie of his name imprinted in them so they may keepe their honour and estimation among vs lastly that wee neuer carpe against nor speake euill of his works as wicked men are wont reprochfully to iest and scorne at them but that whatsoeuer wee heare or see done by him we report it with words to the praise of his wisedome greatnesse and goodnesse Quest 88. Let vs proceed as in the two former Lawes first to consider by what speciall sinnes and vices Gods name is prophaned next by what vertues and good works it is honoured Ans Here first the Lord condemns all the idle and common oathes whereby his name is rashly and vainly abused and prophaned among men quite contrary to this Law and to his great charge Mat. 5.33.37 Iames. 5.12 Three kinds of oathes with vs Of these vaine and common oathes there are three sorts First the impious and terrible swearing by the essentiall names of God Secondly ciuill oathes by the creatures Thirdly superstitious oathes The first kinde are these common among the prophane Sonnes of Beliall in all nations to sweare by God by the Lord by Iesus by Christ by his blood by his bones by his wounds by his death by his life 2. Ciuil oathes Of this kinde were those oathes among the Iewes by my head by the earth by the heauens Mat. 5.33 34 35 The second kinde of vaine oathes among blinde people are these and such like By my soule by this bread by this drink by this monie by this light I see by these ten bloody bones by this good day And many more such like inuentions of Diuells in Papisme and Paganisme and these for distinction sake wee may call ciuill oathes for that they passe as freely as any ciuill speach without check of man or conscience among this kinde of people 3. Superstition The third kinde of oathes sauors altogether of that superstition where it was first borne and bred of this kinde are these specialls following By the Masse by the Rode by my faith by my truth by Saint Anne by Saint Iohn by Saint Mary by the will of God by my holidome by this booke by the foure Euangelists Against this kinde wee haue a speciall charge by the holy Ghost Iosh 23.7 Keepe no companie with
concerning it in the Old and in the New Testament Mat. 18.16 If thy brother * Sinne against thee offend thee goe and tell him his sinne betweene thee and him alone if he heare thee thou hast won thy brother Here wee bee to note two things first a rule that a brother must reproue a brother for priuate sinnes priuately and our brothers offence must be knowne and manifest vnto vs that we may giue him no causelesse or vniust reproofe for that is dangerous next a reason is added to performe this dutâ—e if he heare thee thou hast wonne thy brother that is if he reforme what is amisse by priuate admonition then art thou the Lords instrument to keepe him from perdicion and thou dost saue his soule from death Iames. 5.20 Secondly of this dutie speakes Saint Iude ver 20.21.22.23 But yee beloued edifie your selues in your most holy faith praying in the holy Ghost and keepe your selues in the loue of God loking for the mercie of our Lord Iesus Christ vnto eternall life and haue compassion of some in putting difference and others saue with feare pulling them out of the fire and hate the garment spotted with the flesh This Scripture teacheth vs first to performe this dutie to brethren not to strangers secondly that when we reproue we labour also to instruct and to edifie such brethren in the faith of Christ thirdly that we adde feruent prayer to our priuate admonition Fourthly that wee watch carefully one of vs ouer an other Fiftly that wee labour for the spirit of iudgement to discerne betweene such as sinne of infirmitie and them which sinne of pride and malice Sixtly that we reproue the weake with all compassion and lenitie Seauenthly that we deale more roughly and seuerely with the proud Eightly that such as will admonish must bee vnspotted and blamelesse Thirdly of this dutie speakes Saint Paul to the Galathians 6. Chap ver 1. Brethren if a man be fallen by occasion into any fault ye which are spirituall restore such a one with the spirit of meeknesse considering thy self least thou also be tempted Here againe we be taught first that this dutie is to be practised onely among brethren Secondly there is no exception of brethren of any degree or condicioÌ„ whatsoeuer but if he offend hee must beare a priuate admonition Thirdly that we must discerne what kinde of sinne and in what maner our brother is fallen whether hee bee preoccupied by men or Angels and so fallen by occasion into any fault or resting and lying in a sinne not beefore manifested Fourthly that a Christian reproofe must bee performed with the spirit of meekenesse Fiftly that a Godly wise admonition is by good art and skill to cure and to restore a member fallen and loosed out of ioynt into his right place againe Sixtly the argument annexed to performe this cure with the spirit of lenitie and loue is this consider well thy selfe it may bee thou maist also be tempted and fall in the like manner Fourthly againe of the same dutie writes the same Apostle to the Hebrues the 3. Chap. ver 12. Take heed brethren least there bee in any of you an euill hart and vnbeeleeuing to fall away from the liuing God but exhort one another daily while it is called to day least any of you bee hardened through the deceitfulnesse of sinne Here note againe first euery brother offending must be admonished Secondly any brother may fall without Gods speciall grace and the watchfulnesse of the godly brethren into most dangerous sinnes and so by degrees into apostacie Thirdly admonition must bee continued throughout the whole course of our life Fiftly againe to the Thessalonians 2. Epistle 3.14.15 ver hee writes on this manner If any man obey not our saying note him with a letter and keepe no company with him that hee may bee ashamed yet count him not as an enemie but admonish him as a brother This Scripture is principally to bee vnderstood of the publike censures of the Church yet it commendeth vnto vs greatly as well priuate as publike admonition and teacheth vs that we may not conuerse with brethren when they fall away from the holy canons of apostolicall doctrine either to bee vicious in life or hereticall or schismaticall in iudgement Sixtly to all these places of the new Testament wee may adde this one place of the old Psal 141.5 Let the righteous smite me for that is a benefite and let him reproue me and it shall be a precious oyle that shall not break mine head for within a while I shall euen pray in their miseries or rather as Tremelius quò amplius fecerit eò amplius erit oratio mea in malis eorum id est quaecunque mala ab eis feram eò magis grato animo pro eis precabor Where note first the godly christian must delight in admonition and remember that the wounds of a louer are faithfull and the kisses of an enemie vnpleasant Secondly hee that will recouer another by admonition he must be a righteous man himselfe and of good report in the Church of God Thirdly an admonition is as a sharpe corrosiue to our corruption smiting lancing and piercing deepely but by degrees it will appeare a most soueraigne balme to cure euen very rotten and festered vlcers in vs. Fourthly the Godly being admonished seeke vnto God by heartie and vnfained prayers and thanksgiuing for themselues and their brethren which haue done this cure vpon them Quest 97. Now describe this dutie of christian admonition according to the Scriptures Ans Christian admonition is a holy action performed by a brother proceeding from faith loue tending to awake and cure any brother offending carefully respecting the rules of pietie and the qualitie of the offence First wee say that an admonition is either priuate or publike Secondly for persons admonishing and reprouing Persons admonishing it is cleere this dutie appertaines to all degrees and states of men superiours inferiours equals carefully respecting the rules of faith and godlinesse as after shall bee shewed Thirdly the person admonished Persons admonished wee see by the consent of all the Scriptures hee must euer bee our brother professing with vs the Gospell of Christ no stranger wee haue nothing to doe to iugde or censure or to admonish them which are without 1. Cor. 5.12 Fourthly wee must account euery one a brother Who a brother which makes in the visible Church the same profession with vs being accepted into the same couenant with vs sealing it with the Sacrament of Baptisme according to Christs holy institution making profession with vs to renounce the Diuell the world and the flesh and promising to liue in faith and obedience of the Gospell of Iesus Christ The first distinction of brethren Fiftly euery brother is eyther true or false Sixtly true brethren are such and so to bee accounted as professe the faith of Christ and in all singlenes and vprightnesse of heart walke before men euer
adiudged to dye for his offence for the words are these Ex. 21.15 He that smiteth his Father or mother shall dye the death Thirdly to mocke or despise the father or mother is a great sinne and transgression of this Law against the which the Lord pronounceth that fearefull threatning Prou. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the rauens of the valley pick it out and the young Eagles eat it Cham is set for an example of Gods wrath for this sinne to all posteritie Gen. 9. Fourthly secretly to wish their death to enioy their goods and lands houses and possessions and that they may be cheef Lords after them This was Esaus sinne for he desired in his heart Isaacks death that hee might rule ouer all and bee reuenged on his brother Iacob Gen 27.41 Thus doe Vipers to seeke their owne life and libertie they rend and breake their dams belly and so the old dyes when the young first come to light Intractable refractarie The fift sinne in Children against this Law is to disobey the gouernement and charge of their Parents which sinne the Lord often greatly condemneth in his word accounting it a speciall marke of Paganisme Rom. 1.30 and one of the fearefull sinnes of the last times 2. Tim. 3.2 This sinner must dye also by Gods Law after that hee is conuicted and found by Law to be refractarie and stubberne against his Parents Deut. 21.18 Sixtly and lastly to marrie without Parents knowledge and consent is a great dishonour to Parents and a greeuous sinne condemned in this Law Of this sinne prophane Esau is set forth an example for all ages for whose sinne his mother mourneth in these words Gen. 27.46 I am weary of my life for the daughters of Heth if Iacob take a wife of the daughters of Heth like these of the daughters of the land what auaileth it me to liue Quest 115. Thus farre of naturall Parents and their Children now of Parents by office and place And here first let me heare of the second band of duties in priuate families betweene Masters and Seruants Ans The Apostle interpreting this Law Eph. 6.6.9 commendes vnto vs the duties of Maisters and Seruants in the next place in these words Seruants be obedient vnto them that are your Masters according to the flesh with feare and trembling in singlenesse of your hearts as vnto Christ not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men and know ye that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free and ye Masters doe the same things vnto them putting away threaning and know that euen your master also is in heauen neither is there respect of person with him Duties of Maisters and of Gouernours of Families be these following First they are bound by this morall Law of God to instruct their Seruants as they must their Children in the true knowledge of God for without instruction how shall they serue them as the Apostle commandeth as seruing the Lord Christ Againe the same Apostle Tit. 2.9.10 commandeth Seruants to adorne the doctrine of God our Sauiour in all things without instruction they can neuer possibly grace it but disgrace and dishonour both God and his word in all things they take in hand The practise of this dutie wee see in Abraham who being commanded to instruct his Children and his Houshold Gen. 18.19 it is recorded of him that he did carefully instruct and Catechize three hundred persons in his familie Gen. 14.14 In like manner this was Iosuas care not onely for his Sonnes and Daughters but also for his Seruants as himselfe testifieth Chap. 24.15 where hee vseth a holy protestation not onely for himselfe and his Children but also for his whole familie that they shall serue the Lord and this can neuer bee without instruction The like conscience and care wee finde in Cornelius the captaine Act. 10.7 for hee is said to haue Seruants fearing God Lidia being conuerted is Gods instrument to bring vnto Christ all her household Act. 16.15 Secondly Maisters must giue Seruants and Children no euill example but endeuour to goe before them as holy presidents and examples of faith and godlines of all puritie and sobrietie of life to guide them in all loue and meekenesse wisedome and iudgement for so haue all the holâ—â—â—thers euer done Abrahams three hundred Seruants would neuer haue beene so ready so tractable so religious but that they saw in their maister a patterne of all pietie and religion Cornelius Seruants being souldiers would not haue been so forward but that they saw their maister was a man in word deed truly fearing God Thirdly the third dutie of Maisters to Seruants is to giue them the recompence and reward of their labour this the Apostle chargeth Col. 4.1 Ye Masters doe to your Seruants that which is iust and equall knowing that ye also haue a Master in heauen 1. Tim. 5.18 The laborer is worthie of his wages Leu. 19.13 The workemans hire shall not abide with thee vntill the morning And here wee may say that if humanitie requires that they bee liberally rewarded much more pietie requires a louing an a large bountifulnesse vnto good Seruants of this speakes the Sonne of Syrach in these words Ecclus. 7.20.24 If thy Seruant worketh truely intreat him not euill nor the Hireling that bestoweth himselfe wholy for thee Let thy soule loue a good Seruant and defraud him not of libertie neither leaue him a poore man So louing a Maister was Abraham vnto his eldest Seruant Eleazar Gen. 15.2.3 the Steward of his house that hee purposed in his heart if God gaue no childe to make him his Heire and Lord of all his substance Fourthly the fourth and last care of Masters and Gouerners of families is to exercise houshold or domesticall discipline for the good gouernment of their families according to the rules of pietie Of this dutie the Lord warneth vs. Pro. 29.19 A Seruant will not be chastised with words though he vnderstand yet he will not answere ver 21. He that bringeth vp his Seruants daintely from his youth shall at the last be robbed of his Children Such Seruants were Zimri to Ela king of Israell who slew his Maister and his Children 1. Kin. 16.11 and Ieroboam to Salomon who got from his Son Reheboam more then halfe his kingdome 1. Kin. 11.28 and such a couetous hireling was Zibah to good Mephibosheth 2. Sam. 16. ver 3. Wee haue many good notes for the good gouerment of the family Psal 101. first the Masters of families must often meditate and endeuour to temper well together mercie and iudgement Secondly they must walke wisely and vprightly giuing a good example of life to all committed to their charge Thirdly they must lay aside all anger and wrath Fourthly
friendship and neighbour-hood thirdly against any man for the Image of God is to be respected in euery man Gen. 9. Secondly in the forme and manner of proceeding in this action these differences must bee respected First There be some close practises of crueltie as either to consent counsell or command secretly the death of any man as Saul in the death of Stephen Act. 7.58 Herod for the Baptist Mar. 6. Iesabel against Naboth Dauid against Vrias 2. Sam. 13.28 or to poison secretly any man as Iesuites do Princes witches doe many being taught by Sathan in their practises or in iudgement secretly to peruert iustice for rewards is an exceeding great crueltie This we see in wicked Felix against Paul Act. 24.25 and 28. Secondly some open actuall cruelties first in the open courts of iustice and iudgement to let the murtherer escape with his pardons or howsoeuer this is great crueltie against the whole land which must then beare the wrath of God for the sinne of one man Num. 35.16.33.34 Secondly out of iudgement there are many kindes first against the liuing secondly against the dead Crueltie against the liuing is to take away the life of any or to hurt or wound any man in body or in soule Crueltie against the dead as not to burie the dead is a heathenish inhumanitie and a punishment for the wicked Ier. 22.19 2. Chro. 36.8 First concerning the murthering of parents and children the sinne is so detestable and against nature that heathens being * Romulus demanded wherefore they made no Law for the punishment of such sinners they answered first for that they thought such euils could not be committed of any againe the Heathen Iudges made a law that a Snake a Dog a Cock and an Ape should bee bound together in a sack with the murtherer and all cast into the deepe sea for that they would haue no man once thinke of such sinnes but with horrour and trembling If these sinners escape the hands of men we neuer reade or find that they do escape the heauie iudgements of God as wee see in Absalon and Cain they are set forth as memorable examples for all ages Quest 122. What thinke you of a combat for the ending of some strife and to trie a truth Ans First it hath no warrant from God in his word Dauid for his combat with Golias had an extraordinary motion So likewise Phineas and Elias when they slew those Idolaters and vncleane persons Secondly I say that the Lord in his wise prouidence hath appointed other Lawfull meanes to appease strife and to manifest a truth if hee will haue it reueled Thirdly and lastly wee know by experience that this is an occasion of sowing the seede of contention and strife in many and the cause of much bloud-shed in Children and posteritie Fourthly the very Pagans will denie this to be fortitude Aristole will condemne it for foole-hardines Quest 123. Now proceede to the affirmatiue part and tell me breefely what is commanded in this Law Ans The summe of this part is this doe what lyeth in thee to preserue the life body and soule of thy neighbour And here wee shall not neede to dwell long for that hauing seene the deformitie darkenesse and danger of the former sinnes wee may soone espie and see the beautie brightnesse and excellency of the contrary vertues here commended First if wee take some short view of Christian charitie commaunded in the whole Law wee shall the better perceiue what speciall branches of it are commended here vnto vs. Loue or Charitie may well be described to be a supernaturall grace or gift of God proceeding from faith vnfained and from a pure heart kindled and wrought in vs by the sight of the pardon of sinnes and the feeling of the loue of God shed into our hearts First that it is a gift of God Saint Iohn teacheth 1. Epistle Chap. 4.7 Loue commeth of God and euery one that loueth is borne of God and knoweth God Secondly that it resteth in a cleane hart Saint Paul sheweth saying 1. Tim. 1.5 Loue proceedes from a pure heart Act. 15.9 from a good conscience and from faith vnfained Thirdly that it is a consequent and fruit of the pardon of sinnes Christ assureth vs. Luke 7.47 Many sinnes are forgiuen her for she loueth much and faith quickens and informes loue rather then loue faith Fourthly and lastly that here is required the feeling in gods loue appeareth Rom. 5.5 The loue of God is shed into our harts by the holy Ghost which is giuen vs. The commendation of this grace is great in Scripture First it is the girdle and band of all perfection teaching vs how to make right vse of all the gifts and graces wee receiued for the mutuall good and edification one of another Col. 3.14 Secondly it is patient and gentle 1. Cor. 13.14 and so the mother of all peace and concord teaching vs to passe by many iniuries to continue our peace with God and men 1. Cor. 13. Thirdly It is more profitable in the Church then any of the extraordinarie gifts of the spirit as the gifts of prophecying of strange tongues of healing and such like 1. Cor. 13. ver 8. Fourthly it is an infallible testimonie vnto our spirits we are translated from death to life if we loue the Saints 1. Ioh. 3.14 Psal 16.4 Fiftly the Lord Christ labours to beate this into mens hearts Mat. 5.23.28 which men will not receiue without Gods speciall grace haue seasoned them that no seruice to God is accepted without faith to God and loue to men Es 1. Rom. 14. Heb. 11.6 Quest 124. But I pray you let vs heare what speciall branches of obedience be here commaunded Mercifulnes or humanitie to man and beast Ans First as God condemneth all crueltie to the creatures so God commendeth here the cherishing and preseruation of the life of man and beast he hath here set himselfe a patterne and example for vs to follow Psal 145. God is good to all creatures he giueth to beasts their food and to the rauens when they cry Psal 147.9 Pro. 12.10 A righteous man regardeth the life of his beast but the mercies of the wicked are cruell A holy selfe-loue in the preseruation of our owne soules and bodies Secondly A holy selfe-loue is here commended for we must with continuall care endeuor the preseruation of our soules and bodies euerlastingly by the right vse of the means which god in wisdome hath appointed The soule must continually be fed and nourished with the knowledge of God and good things Prou. 10 2â— The lips of the righteous feede many The Soule must be well dieted and for this the book of God prescribeth teaching vs to receiue the word with meekenesse as babes do their milke 2. Pet. 1.1 as the ground the seed 1. Pet. 1.23 as the stock the graft for it is able to saue the soule Iames. 1.19 Next the body must bee preserued with all
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
cursing all which and the like testifie cleerely of the crueltie of the heart if concerning these thy conscience plead guiltie this Law condemnes thee Sixtly inquire also if thou hast euer actually hurt mayned murthered or indangered the life of any man by secret or open practises whatsoeuer or desired the hurt or consented to the hurt of any mans life if thy conscience plead guiltie this law condemnes thee Seauenthly inquire if thou dost not in a holy selfe loue desire and care for thine owne saluation and the saluation of others in exercising thy selfe in the meanes which God in his wisedome hath hereunto appointed as reading and hearing the word of God read and preached prayer meditation conference fasting and such like if thy conscience pleads guiltie this law condemnes thee Eightly inquire how negligent thou hast beene in shewing mercie to the poore and in commiseration to such as thou hast seene and knowne in any miserie if thy conscience plead guiltie this Law comdemnes thee Ninthly inquire whether thou hast refused reconcilement when thy neighbour hath desired it or hast outwardly pretended reconciliation but inwardly intended any crueltie in thine heart if thy conscience plead guiltie this Law condemnes thee Ministers Tenthly inquire if thou bee the Minister of Christ how thou hast respected the soules of men whether thou hast euer poisoned the soules of men with any false doctrine or matter of contention or hast done the worke of the Lord negligently if thy conscience plead guilty this Law condemnes thee Ciuill magistrate Eleauenthly inquire if god hath set thee in the magistracie how thou hast done iustice and punished crueltie and bloudshed and protected the life and state of the innocent if thy conscience plead guiltie this Law condemnes thee Twelfthly let euere man inquire in euery calling if hee hath greeued or vexed the soule of any man if he hath impaired the health maimed or hurt the body of any man as Impostors vnlearned presuming in the practise of phisicke and vnskilfull in the practise of chirurgerie to the great hurt of many if thou hast any way beene the cause of any mans death thy conscience pleads guiltie and this law condemnes thee Thirteenthly and lastly inquire with what mercifulnesse thou hast tendred the life of man and beast with what loue and lenitie in word and action thou hast conuersed with men how thou hast by all well doing desired to cheere and comfort the hearts of men for the want of these vertues thy conscience pleads guiltie and this Law condemnes thee The seauenth Law Thou shalt not commit Adultry Question 125. NOw proceede to giue vs the summe and true interpretation of this Law Answere The next iniurie that is done to a mans person is Adultrie Order because a mans wife is next to a man himselfe and most deere vnto him as his life therefore to commit Adultry is euen a second murther Summe The summe is this that God doth abhorre all vncleannesse and pollution of bodie and minde Scope To preserue chastitie and therefore so must wee with all care and watchfulnesse striuing to keepe and possesse our vessels in holinesse and honour as meet temples for his holy spirit to rest in 1. Thes 4.1 Cor. 6. The best interpreter of this Law as of the former is our Lord and Sauiour Iesus Christ Mat. 5.27.32 where first he reiecteth the Pharisaicall glosse and then hee addeth his owne true interpretation The Pharises standing first vpon the bare letter of the Law and next vpon the authoritie of their auncients did affirme and teach that this Law was onely to be vnderstoode of actuall Adultrie but our Lord and Sauiour assureth vs this Law searcheth more deepely into the most secret chambers of men hearts In this Law wee are to consider First what is forbidden All kindes of Adultrie either of the heart Mat. 5.28 to lust after an other mans wife or of the other sences as of the eie Mat 5.29 in vnchast and vnseemely sight or of the eare in hearing of rotten and vnsauerie speeches Eph. 4. or of the tast in all intemperancie gluttonie and dronkennes or of the smelling by all whorish prouocations of lust in odoriferous smells or of feeling by all vnchast touching or handling of women Or the Adultrie of the tongue is to vent the vncleane lusts of the hart by vncleane speches Eph. 4. Or actuall or corporall whoredome and adulterie where wee bee to consider first of the causes which breed this sin secondly of single whoredome thirdly of incest fourthly of vnnaturall lusts Fiftly of diuorcement Secondly what is commanded wee bee commaunded to keepe our vessels in holinesse and honour and to this end wee be first to keepe the heart watchfully exercised in holy and cleane thoughts and Godly meditations Secondly to watch ouer all the sences as Iob did his eies Chap. 21 or Ioseph did his eares Thirdlie to watch ouer the tongue that it may vtter chast holie and profitable speeches Fourthly to looke we be well fenced and guarded with the walls and bars of a pure and chast life as these First mariage Secondly temperancy and sobrietie in meat or in apparall Thirdly Religious fasts Fourthly inuocation and prayer Fiftly the societie and communion of Saints Quest 126. Now let me heare what saith Christ of this Law Ans Christ saith that actuall Adulterie is not here onely forbidden but that whosoeuer fastneth his eye on an other mans wife to the stirring vp of his hart to any vncleane motions hath offended against this Law Christ first condemneth here the adultrie of the heart Christ here teacheth that wee must keepe the fountaine cleane Prou. 4.23 for that all the actions of life streame from it The Lord condemneth an vnchast heart first for that from it proceed euill thoughts adulteries fornications Mar. 7.20.21 Secondly for that he will haue vs to obay his Lawes with all the soule all the minde and all the heart Deut. 6.4.5 Thirdly the Apostle requireth chastitie both in body and minde that is holines both in body and spirit for that man is rather that in veritie which hee is in heart and minde then what he is in outward appearance 1. Cor. 7.34 Fourthly we must be like our God and put on by Christ that image which wee lost in our first parents hee reasoneth with vs thus 1. Pet. 1.13 Be yee holy for I am holy Leu. 20.26 in soule spirit and body 1. The. 5.23 Rules for the preseruation of the heart from Adultrie are these First make a couenant with thine eyes and thine heart Iob. 31.1 and 26.6 not to thinke vpon vncleane thoughts for that they are the seed and spawne of all vncleane lusts Prou. 12.2 Secondly dispute not with the Diuell alone for hee will soone inflame thee as hee did Eue to lust after the forbidden fruit and Dauid to lust after Vriahs wife Gen. 3.3.2 Sam. 11. Thirdly if lust begin to stirre in thee Iames. 1.15 1. Pet.
they ◅ome very beasts Fiftly God punisheth this sinne first in this life with a temporall death by the hand of the magistrate Leu. 20.10 1. Cor. 6.9 Gal. 5.22 Deut. 22.22 after this life they are tormented of diuils in hell Reue. 21.8 The like temporall punishment was for parties betrothed if they were found in sinne Deut. 22.32 Sixtly the very Heathen did abhor this sinne and appointed many kindes of punishments for it and some death as wee see the king of Babel burnt with fire Achab and Zedekiah two false Prophets for the sinne of Adulterie Ierem. 29.23 Quest 130. Proceed to single whordome and the other speciall actuall sinnes here condemned Ans Now that single whoredome is also here condemned is very manifest for the Lord often condemneth it also in the old and new Testament God teacheth vs that where whordome is that place is ful of wickednesse his words are these Leu. 19.29 Thou shalt not make thy daughter common to cause her to bee an harlot least the land also fall to whoredome and the land be full of wickednesse And againe Leu. 21.9 If a Priests daughter fall to play the whore shee polluteth her father therefore shall she be burnt with fire Againe this is repeated Deut. 23.17 There shall bee no whore of the daughters of Israell neither shall there bee a whore keeper of the sonnes of Israell So in the new Testament these two sinnes of adultry and whordome be most commonly knit together as most common and dangerous Gal. 5.23 Col. 3. ◠1. Cor. 6.9 Gal. 5.23 Secondly incest is here condemned this sinne yet exceedes the two former this sinne is committed when such as bee knit together and bee neere for kindred or affinitie defile themselues contrary to the Law of God condemning this pollution Leu. 18.6 None shall come neere any of the kinred of his flesh and vncouer her shame I am the Lord. Against this sinne a solemne curse was denounced Deut. 27.20.22.23 and the punishment inflicted vpon such sinners was death Leu. 20.11 And how greatly the Lord abhors this sinne may appeare by his curse so long continued on that incestious seed of Lot the Moabites and Ammonites Gen. 19.37.38 It may bee here demaunded if incest be to bee punished by death wherefore was the incestuous man in Corinth chastened onely by an Ecclesiastical censure The answer is this the Lord proceeds against this sinne at that time no further then excommunication onely because the Church as yet wanted christian Magistrates Thirdly wicked mariages with Idolaters with the prophane and godlesse bee here condemned first all couenanting and compacting in any league of familiaritie is condemned Exod. 23.32 and 34.15 Secondly Mariage is specially forbidden in these words Thou shalt make no mariages with them Deut. 7.5 The reason is this ver 4. for they will cause thy Sonnes to turne away from mee to serue other Gods And this wee finde true by many examples purposely to this end recorded in scripture as first in Salomon who for all his wisedome by such vncleane mariages was caried away as blind-fold to all idolatries 1. King 11.4 Achab also being euill by such a mariage with Iesabell was made ten times worse 1. King 16.31 And good Iehosaphat is taxed in these words Iehosaphat had riches and honour in abundance but hee was ioyned in affinitie with Achab. 2. Chron. 18.1.2 Esau by this sinne did greeue his holy Parents of whose Idolatrous wiues it is said That they were a greefe of minde to Isaac and Rebecca so that Rebecca Gen. 26.35 complaining against them saith I am weary of my life for the daughters of Heth Gen. 27.46 If Iacob take a wife of the daughters of Heth like these of the daughters of the land what auaileth it me to liue Againe this was the sinne of the Israelites practising Balaams counsell to Balaack to their owne destruction Num. 25.1.2.3.4 This is the sinne for the which Ezra and the godly with him so fasted mourned and wept Ezra 10.10 This sinne is specially named to bee the cause of the first destruction of the world by the floud in Noahs time Gen. 6.1.2.3 verses But wee finde the Iewes often to match with the Gentiles and their mariages allowed of God as Boaz to Ruth Chap. 3. Ans When the Lord gaue his Law against such mariages hee added this speciall exception that if they did renounce superstition and did embrace his holy worship they might mary Deu. 21.10.14 Psal 45. and so did Ruth Chap. 1.16 Fourthly againe the Lord here condemneth all stealing away of the sonnes and daughters of men for mariages and this is done two manner of waies Rape forceing condēned Enticing of Virgins condemned first violently against the consent both of parties and parents secondly with the consent of the children but not of parents These and the like godlesse practises haue crept into the Church from Paganisme and Papisme for the Popish canonists abusing the Lawes which were made against the enticeing and defiling of Virgins with consent haue made stollen mariages lawfull Deut. 22.28 Exod. 22.16 The very words of their cheefe Master be these The consent of Parents for mariages is not of any necessitie but serues to comlinesse and honestie But wee know the holy Lawes of the Almighty require this consent in mariage for the Lord giues the father this authoritie Exod. 22.16.17 for that children to parents are the most speciall and deerest part of that substance which the Lord hath lent them for their comfort on the earth which thing the Diuell knew right well Iob. Chap. 1 and 2. Againe if children bee bound to honour parents in all things most of all in this solemne contract which doth so much concerne their state during life Thirdly this the Lord also teacheth by holy examples which for this are commended as presidents for all ages as of Isaack and Rebecca Gen. 24.4.50 and the contrarie is no lesse condemned in Prophane Esaus mariages for the example of all posterities Gen. 28.8 and 27.46 Fiftly Polyganie is here condemned reasons against this euill are these following First the Lords will is that his children in holy mariage conforme themselues to the first president which he gaue in paradise But then and there the Lord ioined one man one womā together in mariage therefore this forme is to bee followed in the Church for euer Secondly the Lord hath giuen a manifest Law against this sinne of hauing two wiues Leu. 18.18 where in the originall the words are thus read Thou shalt not take vnto thee in mariage one woman to another Thirdly Malachie and Christ charge vs to looke on the first instituon of mariage and follow it Mat. 19.8 The Prophets words are chap. 2.15 And did hee not make one yet had he abundance of spirit and wherefore one because hee sought a godly seed Therefore keepe your selues in your spirit and let none trespasse against the wife of his youth Fourthly the
cum magna inperfectis sunt venialia peccata M. S. lib. 3. D. 38. A. Sixe kinds there numbred First a Lie in the doctrine of religion Secondly a Lye profiting no man hurting some men Thirdly a Lye profiting one and hurting an other Fourthly a lust and delight to lye and deceiue Fiftly a lye to please with sweete words Sixtly a Lye which hurts none profits some Quest 146. Proceed to the second kind more dangerous and hurtfull Ans First then the sinne of calumniation or slaunder is heere condemned as the great enemie of a mans good name and credit and this sinne wee may not vniustlie call a compound Lye because this sinner knits many Lyes together in one as the Psalmist speaketh Psal 119. This sinner is well described to be one that walkes about seeking all occasions to broch a false report intending thereby maliciously the hurt of any man Againe this sinner in many respects resembles Sathan hee is a a Io. 8.44 Lyer he works b Psal 101.5 priuately with soft c Psal 52 4. 2. Cor. 11.3 words full of deceit a d Reu. 12.9 malicious accuser hee spares e Psal 50.19 none that he can wound secretlie for his owne aduantage Examples for this sinne are Doeg the Edomite Zibah the false and vnfaithfull seruant of Mephibosheth the accusers of Christ and such like Preseruatiues against these biting Dogges are these First Praier Psal 52. and 35. Secondly an holy affiance and trust in God Psal 37. Thirdly the example of Christ and his Apostles Mar. 3.21 Ioh. 7.1 and 2. Cor. 6.11 Secondly the second enemie of a mans name and credit the marchant of tales or a tale-bearer is here condemned The Lord giues his people a great charge also concerning this sin Leu. 19.16 Thou shalt not marchandize tales or walke about with tales among the people Against these complaines the Prophet saying of Ierusalem In thee are men that carry tales to shed blood Ezech. 22.9 This sinner bestirres himselfe much hee frequents manie places and is acquainted with many persons Hee doth no soner sell in one place his old commodities but foorthwith in another hee stores himselfe with new These marchants are of sundrie formes Some come whispering and iesting secretly to the disgrace of other men as cursed Cham discouering his Fathers nakednesse Gen. 9.2 Cor. 12.20 Some come glozing and peruerting the words of men as where as Christ had sayd Iohn 3.19 Destroy yee this temple and I will build it in three dayes speaking of his bodie the malicious Iewes report his words on this wise This fellow sayd hee could destroy the Temple of God and build it againe in three dayes Mat. 26.61 vnderstanding his words of the materiall Temple of Ierusalem whereof he spake not a word Thirdly he that loues likes and intertaines lies and slanders is here condemned as also Psa 15.3 and Re. 21. 22. Chap. Vnto these sinners the Lord speaketh by his Prophet saying howsoeuer they cloke themselues in his Tabernacle the visible Church on earth they shall neuer rest without repentance in that mountaine of God in heauen And where as hee chargeth vs in his Law saying Exod. 23.1 Thou shalt not receiue a false tale neither shalt thou put thy hand with the wicked to be a false witnesse hee teacheth vs that to intertaine or to consort our selues with liers and slanderers and such like wicked men is the way to seduce vs to the damage and great hurt of our brethren by false testimonies in open courts of iustice Againe the holy Ghost expounds this Law saying Pro. 17.4 The wicked giueth heede to false lips and a lyar harkeneth to the false tongue where hee brandeth him that loues and receiues Lyes with these two marks first hee is an impious man next hee is a Lyar for hee that beleeues Lyes must of necessitie vtter and speake Lyes And further hee warneth in the same Chapter ver 19. Thou shalt keepe thee farre from a lying speech a speciall reason is added slay not the innocent and righteous as if the holy Ghost had sayd If thou receiue Lyes thou must at one time or another giue false testimonie against the life and blould of thy brother This we may see in practise for Saul as soone as hee receiued Doegs false reports he did not onely consent but also command the death of eightie iust and holy men And when Dauid had receiued Zibahs calumniation against his Lord and Master Mephibosheth it was the losse of that good mans lands and neere hand of his life Fourthly and lastly consider it well that like as this marchant of tales talkes of other men freely in thine house so hee will speake as largely of thee with other men With what measure you mete to others it shall be measured to you againe Mat. 7.1 Wherefore be aduised by Salomon how to entertaine all such kinde of guests Prou. 25.23 As the North winde driueth away the raine so doth an angry countenance the standering tongue Sirach 11.7 It is a shame to answere before wee heare and so to beleeue before wee knowe a certaintie Pro. 18.13 Quest 147. Proceede to Lyes in iudgement or to the sinnes committed against this Law in the publike place of Iustice Ans First here againe the Lord expounding this ninth Commaundement condemneth all such as testifie falsely in place of iudgement against anie man as greeuous transgressours of his Law Deut. 19.16.17 and 21. If a false witnesse rise vp against a man to accuse him of trespasse Then both the men which striue together shall stand before the Lord euen before the Priests and the Iudges in those dayes And the iudges shall make diligent inquisition and if the witnesse bee found false and hath giuen false witnesse against his brother then shall yee due vnto him as he had thought to doe vnto his brother Againe he saith Prou. 19.5 A false witnesse shall not be vnpunished and hee that speaketh Lyes shall not escape All common Lyes are euill specially if they tend to the hurt of any man in body goods or good name but most pernitious and damnable are such Lyes as are vttered in the publike place of iudgement and iustice where Gods doe sit or Gods vicegerents his Magistrates in which assembly the inuisible God sitteth as the Lord cheefe Iusticer himselfe Psal 82.1 This is to dare God himselfe to the face and therefore this sinner can not escape vnpunished These sinners are iustly called the sonnes of Belial 1. King 21.9.10 euen Iesabel her selfe is of this iudgement that they which will stand forth in the assembly of the Gods on earth to testifie an vntruth against the life of any man must be the very sonnes or Limmes of Sathan This knew the false Priests and therefore hired such against Christ and the first martyr Stephen Mat. 26.60 Act. 6.10 Againe consider it well that to a good man his name is as deere as his life and that other blessings lost are soner
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
clearely by the Royall Law of God what bee the meanes left or giuen of God to reforme him in this life and to restore him to his former excellencie and to bring him to glory Answere There is no power in men or Angels to loosen one soule from the bondage of sinne death and hell nor any name in heauen or earth ordained to saue vs but one and that is the most mightie name and power of Iesus Christ Act. 4.12 First for that Gods iustice must bee fully answered euen before Gods Tribunall seate there can be no euasion for any one of all the sonnes of Adam Seeondly and this satisfaction to purchase reconciliation betweene God and men and to the quieting of consciences can not be performed by man or Angels so infinite is the wrath so great is the debt Thirdly and yet iustice requires that man and none other creature pay all the debt and cancell the hand-writing beetweene God and vs which bindes man to endlesse torments Col. 2.13.14.15 Fourthly the Angels are of an other nature and therefore can not serue to purchase any grace for vs. Heb. 2.14 Fiftly man onely must pay this debt or the price of this redemption and yet can not the most righteous man pay for himselfe much lesse purchase heauen or peace with God for himselfe Reasons against the merits of men First he that will merit any grace must first pay his owne debt which is infinite and that can he neuer doe Secondly a man can neuer merit before he hath attained the perfect righteousnesse of the Law Rom. 3.10 Luke 17.10 which no man can euer doe in this world Thirdly how much offence the word or name of merit containeth in it is euident with the great hurt of the world Surely it is most proud and can doe nothing but darken the grace of God and fill men with froward pride Fourthly if a man hauing taken profit of a peice of ground by an other mans liberall graunt doe also claime to himselfe the title of proprietie hee desires to loose all the right hee hath Quest 2. Will the Lord be reconciled by any mediator and receiue vs to grace againe Ans The Apostle disputeth this question Rom. 5. cha and concludeth it thus ver 17. If by the offence of one death raigned through one much more shall they which receiue the abundance of grace and of the gift of righteousnesse raigne in life through one that is Iesus Christ And againe the same is cleared and amplified ver 19. For as by one mans disobedience many were made sinners so by the obedience of one shall many also be made righteous And this is the reuealed will of God and the holy Gospell preached in Paradise and testified by Moses and all the holie Prophets that one man Iesus Christ should free the elect of God from the bondage of Sathan and restore them to the glorious libertie of the elect Angels of God And to this end was God manifested in the flesh iustified in the Spirit seene of Angels preached vnto the Gentiles beleeued on in the world and receiued vp to Glory 1. Tim. 3.16 Quest 3. If God hath promised an acceptance of his elect vnto grace by the worke of a mediator and that neither man or Angell can performe this worke wee can not bee comforted nor finde peace vnlesse wee finde him and yet such a man cannot be found among all the creatures in heauen or earth Ans This Mediator must bee found among men euen one of the sonnes of men 1. Cor. 15.21 for that man sinned and man must free man from sinne euen that holy seede of the woman Gen. 3.15 and yet this man must bee greater then man or Angell euen the very Sonne of God for else he could not ouercome death 1. Cor. 15.25 very God and man 1. Tim. 2.5 or God himselfe manifested in the flesh 1. Tim. 3.16 Quest 4. How may this bee that God and man should make one person or how may these two natures diuine and humane so much differing be so vnited together Ans by the mightie working of the holy Ghost for the Angell answered this question vnto the Virgin Mary in these words Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy one which shall be borne of thee shall be called the sonne of God And thus was this most admirable vnion effected by the great worke of the holy Ghost the second person in Trinitie the Sonne of God Iesus Christ assuming our nature became man and was our Immanuel or God with vs manifested in our flesh Quest 5. How know you that Iesus Christ God and man is become such a Sauiour for you Ans By the Gospell as all the Elect haue knowne him from the a Gal. 3.8 1. Pet. 4.6 beginning And the Gospell it is the most ioyfull and glorious message which God sent and manifested vnto the world from the beginning in sundry formes and measures vnto the b Heb. 1.1 Patriarches and in the most sure word of the c 2. Pet. 1.19 Prophets but vnto vs it is made by the Euangelists and Apostles more cleare then the light at mid-day that it is the d Rom. 1 16. power of God to saluation to euery one which doth beleeue teaching and assuring the faith That Iesus Christ e 1. Cor. 1.30 Ioh. 3.16 is made vnto them of God wisdome righteousnes sanctification redemption Quest 6. How differ the Law and the Gospell Ans First they agree well together for first as touching the Author one and the same God hath lent both vnto his Church secondly they are both of the same antiquitie for both were preached in Paradise Reu. 15.6 thirdly both sent for the same end the saluation of the elect fourthly both a dead letter without the operation of the holy Ghost fiftly both giuen by inspiration and written by holy men as they were acted and moued by the holy Ghost thereunto sixtly both confirmed and sealed by mightie and great words Heb. 2.3 Deut. 27.26 Seauenthly and lastly the contempt of both is death Secondly they differ in these respects first the Law preacheth Gods iustice the Gospell mercie Secondly the Law requireth obedience the Gospell faith The Law came by Moses Io. 1.17 Deu. 27.26 Rom. 4. but that grace and truth of the Gospell came by Iesus Christ The Law requireth inherent righteousnesse the Gospell offreth vnto the beleeuer an imputatiue righteousnesse euen the righteousnesse of Christ because hee can not attaine to the righteousnesse of the Law Gal. 2.20 for if righteousnesse could come to any by the Law then Christ had dyed in vaine Quest 7. Doth the Gospell offer grace vnto all men or shall all men be saued by Christ Ans The answere is 1. Tim. 2.4 That God will haue all men saued and come to the knowledge of the truth meaning by this generall note all the
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
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
Iewes payed deerely for this mocking and for crying his bloud bee vpon vs and our children for their children abide vnder the heauie wrath of almighty God for it vnto this day Seauenthly and lastly when the Lord Christ had made an end of all things and had giuen full satisfaction to his fathers iustice after all his wrastling with Sathan and sinners and after many passions in soule and body hee concludes all this wearisome fight with this prayer immediately before his death Father into thy hands I commend my spirit Luke 23.46 By his example hee teacheth vs to recommend our spirits to the father of spirits who can preserue any work so wel as the crafts-master shall not the faithfull Creator of soules doe this more carefully then man In great dangers we commit our Iewels to our best friends so do thou thy soule vnto Iesus Christ that thou maist say with Saint Paul 2. Tim. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Quest 36. The passion of Christ is a mirrour of all vertues which are the more excellent for that they bee set before vs not in rules and doctrines but in his owne holy practise name some of them in order Ans The Prophet Esay names sixe vertues or speciall graces proper to Christ and communicate by him in some measure to all his members Chap. 11.2 The spirit first of Wisedome secondly of Iudgement thirdly of Councell fourthly of Fortitude fiftly of knowledge and sixtly of the feare of the Lord. First for Wisedome and Iudgement they bee two speciall graces differing as I take it in men on this manner The former is the generall comprehension or knowledge of things the latter is the experience of that knowledge in particular actions experience in other things will cleere this distinction Wee see in Phisick and other Arts many by much reading to haue obtained singular knowledge so that they thinke with themselues they could doe great matters yet when they come to haue the vse of their knowledge in some particular matters they are oftentimes to seeke and their knowledge for want of experience doth soone faile them Now for the Sonne of God hee was full of wisedome and spirituall vnderstanding and yet respecting his humanitie it is testified of him Luke 2.52 that hee increased in wisedome His wisdome did appeare in the whole work of our redemption in fore-seeing and fore-shewing to his Apostles all things which should happen and bee done to him by the Iewes Christs wisedome and iudgement in his passion assuring them that this was his fathers will manifested by the Prophets his singular iudgement is to bee seene in his preparation to that conflict with Sathan and sinners by meditation and praier in choosing so fitlie the time and place for his apprehension and in all his most apt and fit answeres to all questions and demands made vnto him Secondly for Counsell The Lord Christ was full of the spirit of Counsell for he was able to withstand and to answere all the counsell of hell and Sathan of Annas and Caiphas of Pilate and Herod against him hee was ready in all temptations to answere all doubts which the Prince of darknesse was able to obiect against him he was not doubtfull nor to seeke for councell in the whole worke nor in any part of the worke of our redemption The spirit of councell did appeare notably in him in all his arraignement and passion Thirdly the spirit of Fortitude was in him in a most rich measure for hee wrestled not in this action with flesh and bloud but incountered with spirituall powers and principalities euen with all the power of hell This is the strong Lion of the tribe of Iudah and the seede of the woman which in his great strength breakes the Serpents head Gen. 3.15 hee was so full of might that with one word speaking hee cast downe all that came to take him euen to the ground Fourthly hee was full of the spirit of Knowledge to discerne all his enemies and to discerne what was in them for so it is testified of him Iohn 18.4 Iesus knowing all things that should come vnto him c. Hee knew all their purposes desires persons places and all their designements Fiftly the Spirit of the feare of the Lord hee was also replenished with it as appeareth in all his seruice and obedience to his heauenly father for hee honoreth him in all his worke and faithfully performeth all that seruice in all respects for the which hee had sent him euer seeking his glory Ioh. 13.31 Now the Sonne of man is glorified and God is glorified in him Sixtly for humilitie The humilitie of Christ hee is the onely patterne that euer was on earth for this cause the Apostle willeth vs to carrie within vs the same minde that was in Christ Iesus that is the same spirit of humilitie for saith hee He being in the forme of God and thinking it no robberie to bee equall with God yet hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse The meeknes of Christ Seauenthly for the Spirit of Meekenesse hee was full of mildenesse and meekenesse in the whole course of his life as himselfe truely testifieth of himselfe Math. 11.28.29 Come vnto mee all yee that are wearie and laden and I will ease you take my yoke on you and learne of me that I am meeke and lowly of heart and ye shall finde rest vnto your soules This vertue did notablie appeare in his passion for the prophecie of Esay was accomplished in him He was oppressed and afflicted yet did hee not open his mouth For so wee finde it testified for when false witnesses vrged him and Caiphas yet hee was silent because hee was willing to die and saw there was no place to speake either for the * When to speake glory of God or the good of men Eightly as Saint Iames commends Iob for patience so much more may the Sonne of God bee recommended as a mirrour of patience to all the world Christs patiēce for hee was soft in his answeres and calme in all speeches to all his most bloudy enemies to Iudas betraying him with a kisse hee said Mat. 26.50 friend wherefore art thou come and to the high priests officers which smote him Iohn 18.23 If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Herod thought him a foole for his silence and patience whereby wee bee taught in all vniust railings and iniuries not to giue rebuke for rebuke but either to keepe silence or else to speake so much as shall bee for our iust defence Christs loue Ninthly hee was full of loue mercie and
compassion in the midest of his passions euen to his enemies he cured Malchus eare which Peter had cut off with his sword And when they were practising against him all trecherie euen then hee performeth the work of a Mediator praying for them vnto his Father Luk. 23.34 saying Father forgiue them for they wot not what they doe for his friends hee is most mindefull of them louing vnto them euen in his greatest passions in his apprehension he desireth his Disciples might be let goe freely Ioh. 18.8 If ye seeke mee let these goe their way As for Peter after hee had renounced him with bitter execrations he turned backe and looked gratiously on him and quickned him againe Luke 22.61 Hee shewed mercie on the theefe which did hang by him on the Crosse comforting him in these words Verily I say vnto thee to day thou shalt bee with mee in Paradise ver 43. Lastly he recommends his mother to the custodie of Iohn Iohn 19.26.27 where hee teacheth children to giue all honour and to performe all duties of loue care and reuerence to their parents Tenthly finally we finde in Christs passion a notable president for perseuerance for hee wades through all the Sea of his temptations hee neuer flincks back nor turnes aside to rest him till hee comes to the very ende of all his wearisome rase notwithstanding all the torments and teares hee had within and without yet hee rested not till hee came to the mark hee set before him then he cryed It is finished all my worke is accomplished and so hee departed from euill men and euill Angels vnto God and vnto the spirits of righteous men and holy Angels Thus then wee see in his passion the practise of many most excellent vertues whereby he did not onely gaine merits to saue vs but also gaue speciall instructions to guide and direct vs in the whole course of our life Quest 37. Thus farre wee haue heard your faith concerning the passions of Christ vnder Pontius Pilate doe you beleeue also that the Sonne of God dyed Ans I doe so beleeue in veritie and shall professe and confesse it to my liues end by the assistance and grace of Gods holy spirit for that I am so taught and commanded of God to beleeue The death of Christ no fained thing his death was not a fiction or imaginarie death but a true death indeed according to the prophecies which were before deliuered concerning him Esay 53. He was cut off from the land of the liuing Dan. 9. The Messiah shall hee cut off The types and Sacrifices of lambes daily in the temple did foreshew and preach the death of the Lambe of God The accomplishment and truth of the types and prophecies are recorded faithfully Iohn 1.29 and Iohn 19. Chapter Mat. 26. and 27. Chapters Marke 15. Luke 23.26 First hee dyed to satisfie the iustice of God for the elect that hee might free them from death and from the feare of death as it is written Heb. 2.14 forasmuch as the children were partakers of flesh and bloud hee also himselfe likewise tooke part with them that he might destroy through death him that had power ouer death that is the Diuell and that he might deliuer all them which for feare of death were all their life time subiect to bondage Secondlie he dyed to fulfill all the promises of God from the beginning Gen. 3.15 Death of Christ voluntarie Thirdly I say his death was voluntarie and an accursed death first voluntary for so he speaketh Ioh. 10.18 No man taketh my life from mee but I lay it downe of my selfe Secondly it was an accursed death for so it is written Gal. 3.13 Christ was made a curse for vs and how he sheweth it in the words following Cursed is euerie one that hangeth on a tree as if hee should auouch in effect that Christs death was accursed that is that it contained in it the first and second death that is the separation of body and soule and a separation of both for a time from God for that for a time hee did apprehend and vndergoe the wrath of God due to man for sin yet was hee neuer out of Gods fauour for in the midest of his loud cries hee cals God his God Mat. 27.46 hee was neuer so oppressed of death as the damned are Christ died the first death onely suffring the pangs of the second Hee suffred the bodily death without any corruption of body so hee suffred the extreame pangs of the second death but not as forsaken of God more then in his owne apprehension and feeling Fourthly the comforts and vse wee haue of this faith or the blessings wee reape by the death of Christ are many and very precious neuer to bee forgotten of true hearted beleeuers First this voluntarie and true obedience of Christ vnto death euen this accursed death is our righteousnesse before God as it is written Rom. 5. As by the disobedience of one man many were made sinners so by the obedience of one righteous many are made righteous In this righteousnesse of Christs death lyeth the cheefe matter of all our felicitie and reioycing as the Apostle speaketh Gal. 6.14 God forbid that I should reioyce in any thing but in the Crosse of Christ There is no one thing more recommended in so many and so euident prophecies then this So by the death of Christ I am freed from the second death Secondly by this faith in Christ crucified and dead for vs I behold to mine exceeding comfort a diuine proportion betweene the infinite debt of Gods elect and the sanctification done by the death of Christ vnto Gods iustice for the same as infinite as the debt Thirdly I see the inspeakable loue of God to his Elect continually preached vnto me and manifested as before mine eyes Ioh. 3.16 Fourthly I see that Gods diuine iustice is satisfied by Christs death in the same nature which offended him Gen. 3.15 Heb. 2.14 to mine exceeding great consolacion Fiftly my trembling conscience by this faith is quieted and pacified for I feele hereby that the pollution of my conscience is done away because my heart is sprinckled with the bloud of Christ Heb. 9.14 and the scorching heate of it is delayed by this water of life which streames vnto mine heart from the side and heart of Iesus Christ Zac. 12.10.11 and 13. Chap. ver 1. Sixtly the first death which is a part of Gods curse for sin by the death of Christ is turned into a blessing and made vnto mee a gate to life So that now I may truly say that the day of death is better vnto me then the day wherein I was borne Seauenthly the death of Christ doth ratifie his last will and testament vnto me Thus it pleased the father to make authenticall and to seale vnto me the couenant of grace Heb. 9.15.16 Eightly by his death hee hath not onely taken away the condemnation of sinne Rom. 8.1 for vs but also hath broken
of God which hath these holy properties Iames. 3.15.17 it is pure next peaceable sober tractable ful of mercie and good fruits without iudgeing or dissembling The Papists endeuor to defend the locall descension with traditions and authoritie of the Church some Protestants which hold this defend it or desire to doe it by Scripture And albeit both agree touching his descent yet they disagree touching the end of his descension The Popish tradicion or vnwritten veritie is that there bee foure chambers in hell The first is purgatorie the second is the Limbo of the fathers beefore Christ the third is the Limbo of infants not baptised the fourth is the lowest place or hell of the damned Now they affirme forsooth that Christ went downe to the Limbo or lake where the Fathers were before his comming kept as it were in a barren drie cold wildernesse as in a prison for they spake of this place as of the porch or entrance into hell and they say they haue Scripture for it Psa 107.16.18 Zach. 9 11. Es 38.10 I answere first this popish inuention is farre from Scripture for wee neuer read of any such place or words tending to such a purpose Secondly the Scripture neuer speakes but of two places one for the elect and an other for the reprobate men and Angels thirdly as for Abrahams bosome it can not signifie either Purgatorie or any Limbo First for that there was ioy in Abrahams bosome but here as they say is none Secondly for the distance of place was so great betweene it and the hell of the damned Luke 16. that it can not bee any Limbo which as they say is so neere hell as if there were but an hedge betweene them Thirdly wee say the Fathers had the same Christ with vs. He. 13. the same faith Heb. 11. the same Sacraments in substance 1. Cor. 10.1.2.3 Ergo they had the same glory and therefore neuer came to Limbo Lastly it is cleerly auouched that the soules departed before Christ went to God that gaue them Eccles 12. The Protestants which defend a locall descention are of this iudgement for that they finde some Scriptures which seeme to serue well for this purpose The first Scripture which is most cited to this ende is 1. Pet. 3.19 Christ was quickned in spirit by the which spirit hee went and preached to the Spirits which are in prison First for this Scripture it is like that hee alludes here to that which is written Gen. 6. ver 3. My spirit shall not alwaies striue with man For it was the spirit of Christ which then preached by Noah and the ancient Patriarches before him against whom those Gigantine spirits of Cains progenie did so resist to their owne perdition I say therefore that the spirit of Christ which is here said to preach was not his soule but his God-head or the holy Ghost who proceedes from the Father and the Son And againe this is said here that this spirit did quicken him or rased him from the dead Now it is cleere that the holy Ghost quickned Christs dead body vniting his soule and body againe together in his resurrection and that by his owne almightie power Rom. 1.3.4 and 8.11 Further it is here said that he went to preach to the spirits that are in prison whereby they vnderstand the damned I answere take the words following which were disobedient in the dayes of Noah And now see what can they make of it But that he must goe preach to a few damned Ghosts and not to all in hell To be short then the meaning of this place is this that Christ in his eternall God-head did preach by Noah as by other Patriarches vnto the soules that are now in prison which in the dayes of Noah were men liuing on the earth at which time Christ did preach vnto them and neuer since The same Apostle hath the like speech 1. Eph. chap. 4. ver 6. Vnto this purpose was the Gospell preached vnto the dead The second Scripture most vrged for this purpose is the place before cited Act. 2.37 Thou wilt not leaue my soule in hell neither wilt thou suffer thine holy one to see corruption I answere Saint Peters drift here is plaine hee alleadgeth this Scripture to proue the resurrection as ver 33. He seeing this before spake of the resurrection of Christ what spake he namely these words his soule was not left in hell Now I trust no man will say there is any resurrection of the soule The word Soule signifies often the whole person Rom. 13.1 1. Cor. 15.41 Reue. 20.14 1. Co 1.15.55 as Leu. The Soule that sinneth shall dye The word here translated Hell signifies also as often the graue And Peters opposition betweene Dauids graue and Christs hell is to be obserued for Dauid saw-corruption in his graue but Christ did not albeit hee were locked vp in the graue as sure as he for three dayes Quest 41. I pray you passe by all other arguments and controuersies concerning this Article and let mee heare your iudgement and beleefe plainely as you can and what vse you make of this faith Ans I must then passe ouer their iudgement also which take the word Hell for the extreeme hellish sorrowes which Christ suffred on the Crosse and in the Garden And I will doe so willingly for I trust none of them loue to bee contentious Yet to giue reason of my dislike of this acceptation I answere such as bee brethren on this wise breefly First that Christ in his death and before did suffer extreeme sorrowes and therefore the same set downe clearely before may not here bee obscurely repeted Secondly that his passions before death were inuisible and inexplicable not terrors but hellish torments his bloudy a Luk. 23.24 sweat his b Mat. 27.47 strong crying his c Heb. 5.7 amazednesse are cleare and most euident demonstrations I doe therefore iudge these words hee descended into hell are best vnderstood in the fourth acception of the word for by the graue or this word Hell that base condition of the body lying in the graue as it were in the dungeon and bondage of death is often vnderstood and in this state was Christ in the graue all which time the Diuell and the Iewes and death seemed to triumph ouer him for thus the Scripture speakes as of him Es 53.8 Hee was taken out from prison wherefore for a time hee lay as swadled in the bands of death so of his type Ionas cha 2. ver 2. In mine affliction haue I called vpon the Lord and he hath heard me from the belly of Hell haue I called vpon thee and thou hast heard my voyce And albeit Christ was exceedingly humbled on the crosse and accounted as one forlorne and forsaken of God yet the rage and madnesse of his enemies had not beene satisfied vnlesse hee had wholy lyen shut vp and bound vp in the graue For they were not quieted nor secure touching their victorie
ouer him Mat. 27.62.63 till the sepulcher was sealed and kept with a certaine number of armed men And thus the enemies of grace labored for the cutting off of the Messias Dan. 9. and to triumph ouer him But he was soone loosened of the sorrowes of death and these bands of hell as Saint Peter speaketh it was impossible for this Sampson to bee long so bound vp of his enemies Act. 2.24 And like as they seemed to triumph ouer the Lord and head vntill the resurrection so the same enemies Sathan death and the graue seeme to haue swallowed vp all the blessed members of Iesus Christ and to triumph ouer them in like manner but their deliuerance also commeth for which cause the Apostle teaching vs to cast the eye of our faith on the resurrection breakes forth into this holy exclamation 1. Cor. 15.55 O death where is thy sting O graue where is thy victory And thus the Sonne of God humbled himselfe and made himselfe as nothing Phil. 2.7 The Comforts and Fruits which follow this Faith are these First I am comforted by this lowest degree of Christs humiliation on this manner I see nothing was left vndone for the full acomplishment of the whole worke of my redemption for the Soune of God was left as it were for a season fast bound in the hands and in the bands of death Secondly I must bee comforted in extreeme dangers and afflictions of body and minde when I seeme to bee forsaken of God for I see the Son of God pressed but not oppressed cast downe into the danger of death yet not forsaken of god Thirdly when the feares of death and of the graue terrifie me I must record my former experience of Gods loue in mine illumination conuersion and sanctification Psal 23. and so ouercome the feares of death but specially to this end must I record this humiliation of the Sonne of God For his graue and buriall hath merited for vs that our graues shall bee for vs as beds of downe to keepe vs in safetie till the day of the resurrection and glorious appearance of the Sonne of God for I must bee assured that his precious body beeing thus humbled and as it were forsaken he shall take away all shame from the bodies of all his members by the merit of his buriall and descention into hell Quest 42. Thus far shall suffice of the degrees of Christs humiliation now proceed to speake of the three degrees of his exaltation and first let me heare what you can say of his resurrection from the dead Ans First I know and professe with mouth and beleeue in mine heart that Iesus Christ the onely beegotten Sonne of God being truely dead and buried rose againe in the same very body wherein hee dyed from death to life againe And of this I haue most pregnant proofe and cleere euidence to rest my faith vpon from the Scriptures and testimonies of holy men and Angels First the testimonie of Scriptures Thus the Apostle beginneth to proue the Resurrection 1. Cor. 15.3.4 I deliuered vnto you that which I receiued how that Christ dyed for our sinnes according to the Scriptures and that he was buried and that he arose the third day according to the Scriptures Rom. 4.25 Hee dyed for our sinnes and rose againe for our iustification 1. Cor. 15.14 If Christ bee not risen then is our preaching in vaine and our faith is also in vaine The prophecies are these Esay 53.8 He was taken out from the prison and from iudgement Psal 16.10 For thou wilt not leaue my soule in the graue neither wilt thou suffer thy holy one to see corruption The accomplishment of these prophecies are often recorded in the new Testament namely in these places Act. 2.31 Dauid knowing before spake of the Resurrection of Christ that his soule should not be left in the graue neither his flesh should see corruption Againe of the same prophecie Paul speaking of the Resurrection of Christ alleadgeth it Act. 13.35 He saith also in another place Thou wilt not suffer thine holy one to see corruption Howbeit Dauid after he had serued his time by the counsell of God he slept and was layd with his Fathers and saw corruption but hee whom God raised vp saw no corruption The signe or type of this buriall and resurrection was Ionas The thing signified and the accomplishment of that prophecie is expresly recorded Mat. 12.39.40 Secondly the testimony of men accepted and approued of God in the Scriptures first the holy women which conuersed with him in his life saw the sepulcher and testified his resurrection Mat. 28.1 and their testimonie is allowed of God Secondly Peter saw him and testified it Act. 2. and his testimony is accepted for a good euidence 1. Cor. 15.5 Thirdly the twelue Disciples or witnesses which he had chosen they saw him and testified 1. Cor. 15.5 Ioh. 20.19 Fourthly the Apostle assureth vs that hee was seene of more then fiue hundred holy men at once and their testimony is good 1. Cor. 15.6 Fiftly hee addeth that hee saw Christ himselfe 1. Cor. 15.8 and his testimony is good Or thus his fiue appearances the first day first to Mary Magdalene Mar. 16.5.9 Iohn 20.11 The second appearance againe to Mary Magdalene and the other Mary Mat. 28.9 The third appearance to the two Disciples going to Emaus Luke 23.13 The fourth appearance to Peter alone 1. Cor. 15.5 The fift appearance was to al the Disciples Iohn 20.19 The sixt appearance in the fortie dayes following first eight dayes after his Resurrection to the Disciples in a house together Iohn 20.16 Secondly to sixe or seauen as they went to fishing Iohn 21.1 Thirdly to Iames alone 1. Cor. 15.7 Fourthly to all the Disciples in the mountaine where hee Mar. 16.6 Ioh. 20.12.13 gaue them the Apostolicall commission Mat. 28.16 Fiftly the fift and last was in the mount of Oliues when hee ascended Act. 1.12 Thirdly the testimony of Angels The Angels also as they did preach and testifie vnto men being sent from God his conception his birth so they serued attended and ministred vnto him in his life in his passion in his graue in his Resurrection and ascention as they also testifie of all these Articles of the faith Mat. 28.5.6.7 The Angell of the Lord said to the women feare ye not for I know that ye seeke Iesus which was crucified he is not here for he is risen as hee said come see the place where the Lord was laid and goe quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilie there yee shall see him lo I haue told you Fourthly the fourth testimony is the testimony of euery beleeuing heart Euery beleeuer feeles in some measure and desires more and more with the Apostle Phil. 3.10 To feele and know the vertue of his Resurrection In things naturall a man must first haue experience in seeing and feeling and then beleeue but it is
contrary in religion a man must first beleeue and then comes experience afterward The true beleeuer can speake after his experience thus like as though I were blinde and could not see with mine eyes the body of the Sunne in the heauens yet because I feele the heat and comfort of the Sunne therefore I beleeue the Sunne shines vpon the earth euen so I finding the worke of the Sonne of God in mine heart and in my first resurrection must verily beeleeue his blessed resurrection Quest 43. Tell me next what was the manner of his resurrection and lastly what vse we haue of this Article and of this faith Ans First the Lord Iesus being truely dead and buried rose againe by his owne almighty power as is often testified Iohn 18. No man taketh my life from me but I lay it downe of my selfe I haue power to lay it downe and haue power to take it againe And so his Apostles Paul and Peter assure vs hee quickned himselfe by his owne spirit Rom. 8.11 1. Pet. 18.19 Whereby hee doth approue himselfe comfortably vnto vs to bee the very Sonne of God as Saint Paul noteth Rom. 1.4 saying hee was declared mightely to bee the Sonne of God touching the spirit of sanctification by the resurrection from the dead Secondly as touching the forme he rose in or how his body was qualified I answere that after his resurrection his body was glorified richly yea most gloriously qualified with supernaturall graces his body was incorruptible and it was made a shining body a resemblance whereof some of his Disciples saw in the mount and it was indued with agility to moue as well vpward as downeward as may appeare by the ascention of his body to heauen which was not caused by constraint or by any violent motiue but by a propertie agreeing to all bodies glorified Yet in the exaltation of Christs manhood wee must remember two caueats first that hee did neuer lay aside the essentiall properties of a true body as length bredth thicknesse visibilitie locallitie or to be in one place at once and no more but keepeth all these still because they serue for the being of his body Secondly wee must remember that the gifts of glory in Christs body are not infinite but finite for his humane nature being but a creature and therefore finite could not receiue infinite graces c. Christs body is not omnipotent and infinite for this is to affirme he had no humane body and to make the creature the creator That it might appeare vnto the Disciples hee had a glorious body and was changed hee was not alwayes in their presence but came often sodenly into their presence and once the doores being shut the doores giuing place and being opened they knew not how he that thickned the water to walk on can cause doores and rockes to giue way vnto his comming without any peircing or passing through them as Papists haue imagined Christ had a reall and true body after the resurrection Finally that hee had a true body a reall body the very same wherein hee suffred and not a fayned body as heretiques haue auouched is testified by many arguments vnto vs hee shewed some scars wounds and blemishes of his passion in his body now glorified as then remaining for the confirmation of men and to this end he conuersed with men he did eate and drinke often in the presence of his Apostles after his resurrection The vse of this Article concerning Christs resurrection and of this Faith is this First the resurrection of Christ is a publike testimony that hee hath perfect righteousnesse for all such as trust in him 2. Tim. 1.12 for if there had remained but one of our sinnes either vnperfectly punished in him or not fully satisfied by him hee could not assuredly then haue risen from the death for where but one sinne is there must bee death Rom. 6.23 as God hath decreede Like as then the father by deliuering Christ to death hath indeed condemned our sinnes in Christ Rom. 8.3 so by rasing him from death hee hath absolued Christ from our sinnes and vs in Christ 1. Cor. 15.17 Rom. 4.25 As our sinnes are condemned and punished in the death of Christ so our absolution and discharge is in his resurrection Christ was giuen to death for our sinnes and risen againe for our iustification Secondly the beleeuer is truely said to be dead to sinne or to be dead with Christ because the vertue of Christs death works effectually in his heart the death of sinne and next to be buried with Christ into his death Rom. 6.2.3.4 beecause of the vertue which proceedes from Christs buriall to cause him so to bury sinne that it neuer can rise vp any more to bee so stirring in him as it was before he came to Christ And lastly The beleeuer truly said to be dead with Christ buried and risen with him the beleeuer is as truly said to be risen with Christ Col. 3.1 beecause a speciall vertue and grace proceedes also from Christs resurrection to the beleeuing heart to quicken it vnto newnesse of life And this is that grace which the Apostle desires more and more to feele and find to abound in himselfe when hee desires to know Christ better and the vertue of his resurrection Phil. 3.10 Wherefore we must embrace Christ risen in the armes of our precious faith and so apply him vnto our hearts that wee may sensibly feele vertue to come from him not onely to crucifie our old affections but also to stir vp dayly new holy and heauenly affections in our harts Col. 3. If ye be risen with Christ seeke those things which are aboue c. 1. Pet. 1.3 We are regenerate to a liuely hope by the resurrection of Iesus Christ from the dead As it was in the cure of the woman which had the bloudy issue so it is in the curing and quickning of sinners which are full of bloudie issues all which must bee stanched and cured by a certaine vertue deriued from Christ into them Mar. 5.29.30 This is the prayer Eph. 4.19 Thirdly the third fruit which is ioyned with the second is the assurance of our perseuerance in grace and of our full victory against sinne and death For they that are ingrafted into Christ by faith draw from him such a spirituall life and power Rom. 6.9.10 as they shall neuer loose no not in the parting a sunder of soule and body Rom. 8.38 Iohn 8.51 If any man keepe my word he shall neuer see death Fourthly the last benefite of his resurrection is the resurrection of our bodies The truth is this that good and bad shall rise againe yet there is a great difference in the rising of the one and the other for the Godly shall rise by vertue of Christs resurrection 1. Cor. 6.14 Rom. 8.11 Phil. 3.21 1. The. 4.14 and that to eternall glory but the vngodly rise by the power of Christ not as hee is a redeemer
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
in great courts any want of outward glory and magnificence of costly garments of abundance of meate and drinke of diuersitie of wealth and riches of eminent gifts of wit and science and all other things as Salomon said of himselfe he forbore nothing whatsoeuer his heart desired but gaue his soule her satisfaction Much more is it in the Court of the Lord of hosts for there hee hath gathered together all heauenly attire all attendance of Angels all applause of the soules of iust and perfect men all sufficiencie of gifts and knowledge out of all the nations of the earth all soueraigntie to command at an instant and to comptroll in the farthest parts of the world so that whatsoeuer is iron brasse siluer or gold in this world that is precious pearle in the kingdome of heauen It was a most noble and excellent comfort that in the old Testament it was prophecied that the Lord would be the holy one in the middest of Ierusalem Hose 11. and that our Sauiour Christ desireth that wee should bee where hee is in the kingdome of his Father Surely princes bring plenty to their followers especially great and rich Princes and therefore the content which ariseth to the seruants of god in this place must needs be infinite and vnspeakable for as in the former they were deliuered from all manner of want so in the later they are stored with all manner of plenty that their harts can desire For first of all when a man considereth and shall sit downe and thinke whither shall I goe at the later day or at my departure out of this life to a wildernesse where groweth nothing no surely the place whither I shall be conducted is a goodly heritage my lots are fallen to me in a pleasant land and therefore I thinke it long till I bee in possession thereof there the riuers runne with oyle and the mountaines drop fatnesse there the brasse is siluer the siluer is gold the gold is pearle the pearle is precious stones and there is not any thing wanting to content mee therefore seeing I shall goe to see and visite the throne and place of his abode I will neyther remember them that I leaue behinde mee nor be afraid to giue all that euer I haue that my eyes may but see and looke vpon that splendent and vnmatchable glory that there I shall behold Quest 56. But doe you thinke that the Saints and Elect shall be in the immediate and inseparable presence of God in another world and that they shall see God face to face Ans Wee are not yet come to the sight of God but we shall anone in his due time and place but now I onely teach that wee shall bee where the Lord dwelleth and that therefore wee shall want no manner of content eyther for the eye with such sights as wee neuer saw nor can imagine or for the eare for that heauenly melody where the motions of the higher powers turne all things about must needs procure such an harmonious song as neuer were heard or for conuersation where all our company shall bee Angels Archangels principalities powers thrones and dominions saints martyres men that haue beene infinitely learned in all sciences and for the heart that whatsoeuer wee shall but think vpon it shall bee ministred vnto vs without all delay Oh blessed be the people that be in such a case whose eyes doe alway behold that resplendent throne before which the Angels and Elders fall downe and worshippe casting downe their crownes before the throne Another speech expressing the ioyes of heauen after the later day is that of Ioh Chap. 19. I know that my redeemer liueth and that I shall see him againe not with other but with these eyes That is that the saints and seruants of God shall then no longer bee kept from the sight of him whom their soule loued and that they shall be admitted to looke vpon his inuisible person and see him euen as he seeth them now Quest 57 But Moses might not see him and Manoah and his wife Iud 12. say that neuer any man saw God and liued and that therefore it is not likely that the saints shall euer see God but themselues and the Angels and such like they may easily discerne Ans Now in this world both Moses and Peter and Paul haue vailes put vpon their faces and they cannot see God as hee is for herâ— wee see darkely as in a glasse or mistery and so it came to passe that Moses might not see God fully but his backer parts although God loued him dearely and hee desired it ardently Yet the fight of God is an inseparable property of the world to come and containeth in it the perfection of that ioy which is treasured vp in heauen for first of all God is to his seruants as the mother to the sorrowing child as the Phisition to the sicke patient as the surety and faithfull friend to the imprisoned debtour as the well and fountaine which neuer ceaseth running to the thirsty soule as the bread of life to him that is at the point of death and as an immortall life that can neuer dye and therefore principale principium et initiale bonitatis initium a principall beginning and a well-spring of all goodnesse Now consider with your selfe what a comfort is it after a man hath languished vnder a long sicknes to haue not onely a time of refreshing but also of full restitution after a long imprisonment to haue an enlargement and an aduancement ouer all his enemies after a long continued thirst to haue that water which shall bee in him a well of life so that hee that drinketh shall neuer neede more for a man that hath liued in long famine and hath beene ready with his owne teeth to teare of the flesh from his hands armes knees and all the parts of his body to haue not onely an end of his famine but also a perfection of his decayed members and a banquet to last for euermore and that at an instant at the sight of God How did the Israelites stung with fiery serpents desire and long to see the brazen serpents How did Iacob desire to dye when once hee came to see Ioseph againe how did Simeon wish for death when hee saw the Lord in the temple how did the women mourning about Dorcas or Tabitha after her death and Cornelius wayting direction of life by the admonition of an Angell reioyce when they saw Simon Peter And to conclude how shall the Saints of heauen reioyce to see God of whose fulnesse they haue all receiued in whose fauour they haue euer triumphed of whose maiesty although they haue heard much yet they neuer heard the tenth part of that which they shall see for all the wonders of the world and vertues and graces and might and comforts and iudgements and helpes and honours and performance of promises shall be visible at one instant Quest 58. By this that you haue sayd I conceiue what
11. Chapter to the Hebrewes that all the Fathers martyrs and godly men dead before Christ which subdued kingdomes quenched the violence of the fire stopped the mouthes of Lyons and wrought righteousnesse and obtained the promises are ascended into glory And touching the vse of this title I will omit it leauing euery one to the particular application of it to himselfe Thirdly and lastly I might adde vnto these the great supper the Lambes mariage the time of refreshing and many other such titles but I spare them and will adde onely this one which is Saint Pauls Rom. 6. ver 23. The gift of God is life eternall through Iesus Christ our Lord so that there it is called life eternall Quest 64. I pray you open vnto mee that terme aboue the residue Ans Life is the thread whereupon all our estates depend for which not onely the reasonable man laboureth but also the brute beasts yea euery mans bloud heart braine liuer arteries spirits and veines desire to retaine life for by vertue of life wee mooue that is eate drink ride play labour runne loue hate desire obtaine and doe all things and for the life wee beg craue spend worke trauaile endure torments medicines ambustions searings sawings and many other miseries Et si vita transitus tantum diligitur quomodo diligeretur si permaneret If the life that is transitory bee thus much loued how would it bee loued if it were permanent and constant First therefore by life we vnderstand a perfect life without annoyance wherein the soule liueth not onely in a corner of his castle and light shineth out but of the window or the Sunne sheweth weakely but that euery sence be absolute the eye to see and not to bee dazeled with any obiect the eare to heare both the lowest and lowdest voyce the heart and affections to desire loue hate delight know and possesse without feare want care ignorance cumberance or any interruption and generally there must bee wanting all that wee call the punishment of sinne for they are parts of death and therefore enemies to life But the iust must liue in most resplendent manner They must not bee tireable with labour nor weake nor heauy nor dull nor want any part but life is perfect and therefore they must bee able to leape ouer any wall to passe in at any doore to ouercome any beast or aduersary and finally to shew all the spirit and noble parts together and not successiuely And this was it which was signified by the Lord. Reue. 21.5 He shall wipe away all teares euery sorrow and cause of lamentation is a kind of death contrary to the true acception of life and enuy killeth the bones An other thing which belongeth to our glorified estate is the perfect knowledge that wee shall then haue of the inuisible God for wee now heare of many things but cannot come to their assurance otherwise then by a liuely faith but then wee shall see face to face the former parts of God and know perfectly all those things whereof wee are now ignorant But this limitation that wee must not thinke to know the diuinitie in perfection for that is infinite and we are vtterly vncapeable of that accomplished maiestie in so large manner as it is in it selfe There is a story of a certaine man which promised to tell what God was and all that euer hee was another to shew him his vanitie went to the sea side and digged three small pits along the same in his presence not telling what was his intention but onely desired him to consider what hee was doing At last they being made this man that could declare all that the diuinitie was asked him for what cause hee made those three holes or small pits hee receiued answere I make them said the labourer to empty all the water of the sea into these three whereat the great learned man laughed that there should bee such a doult in the world as could imagine so impossible a thing and shewed him his folly then sayd the other if I bee so foolish to endeauour to emptie all the water out of the sea into these three pits or holes how much more foolish art thou to vndertake a demonstration of the infinite maiestie of God which is greater then the sea higher then the heauens broader then from East to West and euery way insearchable So indeede it is sufficient that wee shall bee filled with the knowledge of God so much as wee are capeable of and are able to receiue for a barrell cannot containe a tonne nor an ell cannot reach a mile The Prophets widdow had all the vessels shee brough filled with oyle and so shall wee bee filled with the knowledge of him in his kingdome for this knowledge Iohn 17.3 is life eternall when there shall bee no language but wee shall bee able to interprete it no reason or riddle but wee shall be able to open and vnfold it no question or obiection but to answere it no article of religion but to beleeue embrace it no darke saying in the holy word of God but wee shall vnderstand it and nothing straunge in nature or any naturall thing but wee shall discusse and declare it like as Iotham could his owne riddle Lord how doe wee labour and trauaile euen in the greatest matters of the world without certaine knowledge especially of God wee grope at noone dayes and with all our candels and lanthornes wee cannot see him but in a glasse but then shall wee know his loue his mercy his iustice his wisdome his strength his wrath his riches his honour and his sauing health Quest 65. But as wee shall know God so perfectly whom wee neuer saw in perfection so I would gladly know whether we shall know one another in the next life and take acquaintance to our mutuall ioy as here friends doe which meete after long absence Ans I thinke there need not bee any question of this mater but rather wee should labour to know the meanes of comming to heauen then trouble our heads about the glory and ioyes wee shall receiue there what a vaine thing is it for a merchant to boast what things hee will doe at Ierusalem when hee commeth thither and in the meane time hath neither ship nor money nor knowledge of the way nor any necessary prouision to carry him to Ierusalem so it fareth with them that make these questions whom they shall know whether their old friends and acquaintance what talke and conference of worldly passed matters O fooles first of all learne how to come thither and bee assured of the right way then shalt thou not need to care for any other matter I will neuer trouble my selfe about two things first about the fashion colour and brokennesse of my carkeise in the graue without skin without forme without life secondly about the friends and acquaintance I shall haue in heauen till I come there But to satisfie this question least any part of heauenly glory