hath made to cease by the liberty which hee hath brought vs insomuch as we are not vnder the lawe but vnder grace So that now we may challenge this our greatest and most terrible enemy with the Apostle â— Cor. 15. Rom. 6. Death where is thy sting hell where is thy victory Death of it selfe indeede is most fearefull as being the wages of sinne and the passage to eternall pangs but Christ by dying hath altered the nature of death of a curse he hath made it a blessing of the passage to hell he hath made it the entry of heauen to all the faithfull Againe though our griefe in our sicknesses be great his pangs were greater Heb. 4.15 and so he hath had experience of our miseries and so cannot but haue compassion and prouide that we shall not be tempted aboue our power and in good time deliuer vs out of all our troubles Quest 26. Which is the third degree of his humiliation and in which words Answ Thirdly hee descended into Hell that I might he deliuered from Hell and euerlasting death to these words he descended into Hell Rus in Exposit Symbol Explan This clause was wont of olde to bee inserted into most of the confessions of faith as Rusâ—â— saith 〈◊〉 est quod in ecclesiae Romanae Symbâ—lo non habetur additum W. must know that it is not added in the Creed of the Church of Rome and neither saith hee is this speech had in the Churches of the Past yet the meaning hereof seeme to be the same with this He was buried It is not in the Creed councell of Nice nor in the Creed of Athanasius nor in the Sirmian nor in the Sardian nor in the first Toletan nor in the Ephesine nor in the first nor sixt Constantinopolitan nor in the Calcedon councels nor in many other ancient confessions and tractates written by the learned Fathers for the space of foure hundred yeeres and vpward See Pirk nemonstr problematis page 129. Notwithstanding it is now and may well bee an article of our faith or at the least this third degree of Christ his humiliation set downe vnder it About the meaning of these words great disputations are held and whole bookes written to leaue all which onely signifie briefely that these words are interpreted fiue manner of wayes Of Christs descent into hell diuers opinions Some holding them meerely literally He descended into hell that is went into the place of the damned or some lower places thereabout They which vnderstand it literally of the place of the damned say that he went thither to triumph ouer all the damned Ghosts and Diuels his enemies They which vnderstand it of some place thereabout say that hee went thither to free the Patriarks that were detained for their originall sinne in Limbo The grounds common to both are both that to the Ephesians Ephes 4 9. 1. Pet. 3.19 He descended into the lower parts of the earth and that of Peter By which Spirit he went and preached to the spirits that were in prison which were disobedient in the dayes of Noah that of the Psalmist Psal 16.10 Thou wilt not leaue my soule in Hell But the last sort that stand for Limbo haue some speciall allegations besides as that to the Hebrewes Heb. 9.8 The way into the holiest of all was not yet opened whilst the first Tabernacle was standing And againe speaking of the Patriarkes he saith All these dyed and receiued not the promises Heb. 11. Secondly others againe hold them literally but expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue saying that He died and was buried that is annoynted to the buriall and descended into the Sepulcher Thirdly others interpreting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the graue make the descent to be figuratiue thus he descended into Hell that is remained in the graue vnto the third day Fourthly some others interpret it as an Idiom or phrase peculiar to the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He descended into Hell that is was in the estate of the dead for thus the Greekes were wont to speake of a man departed whether good or bad Lastly some others hold it to bee meerely figuratiuely spoken He descended into Hell that is suffered the torments of Hell viz. the anger of God against the sinnes of all the elect powred forth vpon his soule driuing him into that bloody agony in the garden and making him cry out My God my God why hast thou forsaken me Now of all those that which stands for Limbo is to be exploded as by other sound positiue reasons drawne from Scriptures so in regard also of the impertinency of the places alleadged for in that to the Hebrewes The way into the holiest was not yet opened is meant nothing else but that which in more words is there expressed viz. heauen and happinesse the redemption of man as verse 12. was not obtained by the seruice done in this tabernacle and in the other these dying receiued not the promises is meant the incarnation of Iesus Christ so long before and so often promised but not sent in their times The second interpretation seemeth to mee too much strained and maketh this short Creed needlesly to labour with tautologie for what else can this import He was buried that is laid in the graue and descended into hell that is went downe into the graue as if it had beene said He was buried and was buried The third not much different from this and onely sheweth that this his buriall was not a meere transeunt act or passion but had a due continuation by his body so remaining in statis quo till his resurrection which me thinkes is sufficiently implyed in the specifying of his buriall and rising the third day importing that for that interim his body lay still in the Sepulchre The fourth interpretation hath farre more probability this Creed being composed by those who fitted it not onely to the Greeke stile in which language it was written but also to the Hebrew ordinary phrase which soundeth in this fashion speaking of a dead man namely that he is dead and gone downe into Sheol which whether you translate hell or the graue or some place of blisse it doth not heereby specifie any of these distinctly but onely pointeth at the state and condition of the dead in generall and considereth them by a confused motion as opposite to the state of the liuing heere vpon earth So that by this construction heere is to bee meant that our Sauiours not body onely but soule also did for this meane space vndergoe the common lot of separation the one from the other and so remained in the ordinary estate of others departed this life Howsoeuer it bee yeelded that this phrase may well beare this sense yet because both thus much is implied in the generall word of Christs being dead which must needs meane a true death putting him in the common condition of other deadmen and forasmuch as these words of
not for me but weepe for your selues and for your children So are we to weepe for our selues the cause of this heauines being our naughtinesse Zach. 12.5 They shall see him whom they haue pierced saith the Prophet and shall weepe euery familie apart c. so there is no true Israelite so stoically void of all motion but hee will weepe to see how by his sinnes he hath stricken through as it were with sorrow his most louing friend master Ephe. 5. and maker If a man hath foolishly runne into any such vnlawfull actions as that he must needes die therefore or some speciall friend vnto whom his heart is most entirely knit he is more then flint-like hard if it pricks not his very soule and much more if a woman hath done thus and her best beloued husband must suffer But such is the Lord Iesus vnto vs and so ill deseruing are the actions which we haue and doe daily runne into either wee our selues must die therefore and still most hideously liue euer dying or our best friend in the world vnto whom wee are a spouse and he the husband must lay downe his life for vs yea he hath done it and we cannot but daily behold it in the Gospell O then let vs weepe with Rachel and not bee comforted let our hearts breake with sorrow for our so heynous iniquities and let it continually afflict vs inwardly as wee are continually subiect to sinning and the rather for that so doing we shall bee comforted according to that Blessed are those that mourne Math 5. 2. Cor. 7.10 for they shall be comforted and godly sorrow breedeth repentance vnto saluation neuer to be repented of 1. Duty Mortification of sinne Heb. 6.6 The second duty is the mortification of our fleshly members and sinfull concupiscences and that for three speciall causes First because that by liuing still in sinne we come to bee accessarie to this odious murdering and killing of the Lord of all for they that liue obstinately in sinne do crucify againe the Son of God and make a mocke of him so farre are they from beleeuing in him crucified Their daily practise is to draw Christ vnto the crosse to driue nailes into his hands and feete to scoffe at him and to runne him in with a speeare to the very heart howsoeuer in word they defie and spit at such practise Rom. 6.4 Secondly because all such as vnto whom Christs death is effectuall to doe away their sinnes are conformable vnto him in his death and buriall All that are baptised into Christ haue put on Christ and are by baptisme buried with him into his death c. If the head be dead and buried the members cannot be aliue still no more can any true member of Christ bee aliue vnto sinne such as is euery true beleeuer hee doth but prate then and not beleeue that Christ was crucified dead buried whosoeuer liueth still willingly in any sinne Thirdly because no man following the trade of sinne can be Christs disciple For such an one must deny himselfe that is to be as hee is naturally and according to the carriage of his owne disposition and so follow Christ Hee must forsake all and goe after him if occasion require father and mother brethren and sisters house and ground and life it selfe that is all profits all pleasures and whatsoeuer most precious things might be an hinderance vnto him As hee that would bee into any mans seruice entertained must vtterly forsake his old seruice vnto his maisters enemy otherwise hee cannot belong vnto him No more canst thou belong vnto Christ if thou be still exercised in the workes of sinne his vtter enemy Besides beleeuing the sufferings of Christ procures wonderfull loue of Christ and where this loue is there is a continuall endeauour in all things to please him If these things bee so if the Son of man should come now to iudgement should he finde faith vpon the earth I feare hee should finde but a very little and but in very few 3. Duty Patience in suffering The third duty is patience and ioy in suffering any thing for Christs sake and the Gospels as those which are glad of any occasion to shew their loue for so great loue of his And wee are chiefly to reioyce heerein for two causes First because that by suffering wee are made like vnto him according to this his speech Math. 15.25 whereby hee incourageth his disciples Jt is well for the Disciple if he be as his Maister and the seruant as his Lord and wee shall be rewarded like vnto him afterward for he saith Reioyce be glad for great is your reward in heauen v. 5.22 We are to be like minded vnto Vriah who being bidden when hee came weary from the warres to goe to his owne house to cheare vp himselfe and to delight in the company of his wife answered nay 2. Sam. 11. my Lord Ioab c. lyes in tents in the fields and shall I doe thus surely I will not and so was content with his perhaps hard lodging amongst the Kings seruants so doe all true Christians say what did my Lord Iesus suffer pouerty hunger thirst violence and wrong was hee harbourlesse abused and hanged on the Crosse and shall I neuer thinke my selfe well but when I am rich honoured and abounding with all good things of this life God forbid I will be glad rather if I bee counted worthy to suffer with him crosses persecutions troubles or death it selfe Secondly because that in suffering for his truth hee doeth grace vs for so much as hee takes vs for his Martyrs and witnesses as if the King should choose certaine men out of his dominions to be his Champions to maintaine his honour furnishing them in such sort as that they could not bee ouercome though they must striue and take great paines in playing their parts yet they would doe it cheerefully and ioy much herein for that they would take it as an honor done vnto them by the King more then vnto others for euen thus doeth the Lord Iesus honour those whom he cals forth to suffer for his truth they be his Champions chosen to maintaine his honour and he prouides assuredly so for them as that they shal ouercome according to that glorying of Paul Rom. 8.37 In all things we are more then conquerors through him that loued vs. And this was it that made the Apostles glad for being beaten They reioyced Act 5.41 that they were counted worthy to suffer any thing for his sake The fourth duty is to remaine vnterrified with the pangs 4. Duty and approaching of death vnto vs because our Lord Christ hath dyed and in dying hath ouercome death hee hath taken away the sting of death which before made it terrible for the sting of death is sinne and the strength of sinne is the law but for the one he hath satisfied by his death the strength of the other he
35 Quest Doth sinne deserue so ill that wee could not by other satisfactorie meanes be deliuered heerefrom but by the death of the Sonne of God Answ Yes it deserues the infinit curse of the Law that is all iudgements in this world and euerlasting damnation in the world to come 35 Quest If he must needs be made fit to beare the curse why did hee not to this â—nd take vnto him some other nature more excellent Answ Man onely had sinned it was most agreeable to the Iustice of God to receiue the paiment of the debt of sinne in the same nature of sinne which committed it 36 Quest How came it to be thus with vs men were we created sinners Answ No God at the first made man righteous but by yeelding to the deuils temptation he made himselfe a sinner 37 Quest Wherein did man yeeld to the temptation of the Deuill Answ In eating of the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate 37 Quest Was God so angry that he would curse man for eating an apple or figge or such like Answ That was not the matter of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God 37 Quest But though one man did thus yet all did not are we all then sinners and vnder the curse Answ We were all in his loynes and so whatsoeuâ—r hee did and what estate he fell into it is common to vs all 38 Quest It seemes then that we are sinners so soone as we are borne before that we haue actually done either good or euill Answ Yes verily the child that is but new borne yea but conceiued and liuing in his mothers wombe is a sinner and needeth Gods grace 39 Quest I perceiue then that we are all in a miserable estate by nature but you tell mee of Iesus Christ that hee was humbled for vs wherein standeth this his humiliation and in which words is it set forth Answ It is set forth in these words And in Iesus Christ his only Sonne our Lord which was conceiued by the holy Ghost borne of the Virgin Marie suffered vnder Pontius Pilate was crucified dead and buried and of this his humiliation there bee three degrees 39 Quest Which is the first degree and in which words Answ First his Incarnation set forth in these words which was conceiued by the holy Ghost borne of the Virgin Mary 40 Quest Which is the second degree and in which words Answ He suffered the death of the Crosse for my sinnes set forth in these words He suffered vnder Pontius Pilate was crucified dead and buried 48 Quest Which is the third degree of his humiliation and in which words Answ He descended into hell that I might bee deliuered from hell and euerlasting death in these words He descended into Hell 58 Quest Is this all the humiliation of the sonne of God for our redemption did he no way else abase himselfe for vs Answ Yes he became obedient to the law also that by his obedience and righteousnes we might stand perfectly righteous in the sight of God 64 Quest In which words is his exaltation set downe and how many be the degrees hereof Answ In these words the third day he arose againe from the dead and ascended vp into heauen there he sitteth on the right hand of God the Father Almighty from thence he shall come to iudge the quicke and the dead and of this be fower degrees also 67 Quest Which is the first and in which words Answ First he arose againe from death to life 68 Quest Which is the second Answ And he ascended vp into heauen in these words the third day he arose c. 68 Quest Which is the third and in which words Answ Thirdly he hath all honour power and authority in heauen and in earth together with God the Father in these words He sitteth on the right hand c. 79 Quest Which is the fourth degree and in which words Answ Fourthly he shall come from heauen at the end of the world to iudge all that shall then be found liuing and all that haue died since the world began in these words From thence he shall come c. 84 Quest What learne we to belieue concerning God the holy Ghost and in which words Answ That he is God equall with the Father and the Son and the sanctifier of all the elect people of God in these words I belieue in the holy Ghost 91 Quest Which is the second part of your articles of faith concerning the Church of God Answ I belieue the holy Catholicke Church the Communion of Saints c. 98 Quest What learne you to belieue here concerning Gods Church Answ Foure things 98 Quest Which is the first Answ First I learne to belieue that God hath a Church consisting of a certaine number of true belieuers of whom some be in heauen and some bee vpon earth and that I my selfe am a member of the same 98 Quest Which is the second Answ I learne to belieue that Gods Church is holy that is sanctified and washed by water and the holy Ghost and such as daily groweth in holinesse vntill at the last it comes to bee presented before God without spot or wrinkle of sinne 118 Quest Which is the third Answ I learne to belieue that Gods Church is Catholick consisting of persons of all sorts scattered all ouer the world and of all times and ages 127 Quest How may a man certainly know where this Church of God is Answ By these two speciall markes holinesse taught and professed and antiquitie when they goe together 138 Quest Is not the Church of Rome then the â—â—ue Church of God seeing it exceeds in holinesse and is most ancient Answ No It was a true Church indeed in the Apostles times and many yeares after but now it is neither holy for great vncleannesse is there maintained nor ancient for the ancient for the ancient Religion is defaced with grosse errours and superstitions 138 Quest Where then may we find the true Church Answ In England and in all other places where these corruptions are done away and Religion is restored to the first puritie 138 Quest How can this bee seeing the Religion heere professed is but as it were of yesterday and neuer heard of before Luther and Caluin Answ This is a meere slander for there was neuer any age since the Apostles wherein there haue not beene some standing to the maintenance heereof against Romish corruptions 138 Quest How hapned it then that the church of Rome still euer preuailed and was generally accounted for Christes true Church and those oppugners were neuer of any esteeme Answ By the greatnesse and tyranny of the Romane Bishops whose chiefe care hath bin most euer since Constantines time to magnifie their owne Church and themselues and to suppresse their aduersaries 138 Quest But is it possible that the Roman Church hauing beene once a true Church
nature of man were abolished after the Vnion he was mis-termed a man or the Sonne of man and hee could not possibly haue beene subiect to sufferings And on the other side it is absurd to hold two persons in Christ for so hee must not bee one Mediatour and one Iesus but two the Idioms and properties of the diuine nature where falsely in the Scriptures ascribed to the humane and those of the humane to the diuine Ioh. 3.13 as in these sayings Who hath ascended vp into Heauen at any time but the Sonne of man which is in Heauen The Sonne of man was not then in Heauen but God vnto whom man being vnited might be said by the communicating of properties Heb. 6.6 to be in Heauen They crucifie againe to themselues the Son of God The Sonne of God cannot be crucified nor his blood shed it is a property of the man-hood and by reason of the Vnion ascribed vnto God To conclude this errour breakes the Vnion of two natures in Christ and makes his suffering without merit or efficacy Quest 15. What neede was there that the Sonne of GOD should thus abase himselfe to become man Answ Great need on our behalfe who could not be ransomed from our sinnes by Angels or earthly Treasures but onely by his precious bloud 1. Ioh. 1.7 Explan It is the bloud of Iesus Christ saith S. Iohn that clenseth from all sinne and Saint Peter excluding all other things of greatest worth sets downe this alone 1. Pet. 1..8 Yee were not redeemed with corruptible things as gold and siluer but with the precious bloud of Iesus Christ as of a Lambe vndefiled Q. 16. Doth sinne deserue so ill that wee could not by any other satisfactory meanes bee deliuered heerefrom but by the death of the Sonne of God Answ Yet it deserues the infinite curse of the Law that is all iudgement in this world and euerlasting damnation in the world to come Rom. 6. Deut 27. Explan The Sone of God did not needlesly submit himselfe to the curse of the Law for without this we had all perished The wages of sinne is death and the Lord pronounceth all them accursed which continue not in all things that are written in the booke of the Law to doe them Now God will bee iust of his word not one tittle shall fall to the ground And therefore that Law supposed to stand in force without remission there must bee reall and equiualent satisfaction made either by the person offending or by some other in his stead which supply and suretiship cannot bee conueniently performed otherwise then by the same nature which offended nor can temporary satisfaction bee sufficient for the acquitting of an eternall punishment vnlesse performed by a sacrifice of infinite worth and power Wherefore Christ being God must take the nature of man that hee might repaire and restore man Certainly no creature was able to performe this for creatures are finite and cannot beare an infinite burthen such as is the curse of God due vnto sinne it must then be the Prince of Heauen alone the Sonne of God who could not vndergoe this as meerely God for God cannot suffer nor atchieue this as meere man for man cannot conquer Therefore hee must needs become man remaining God and so he reconciled God and man Q. 17. If hee must needs bee made fit to beare the curse why did he not to this end take vnto him some other nature more excellent Answ Man hauing sinned it was most agreeable to the iustice of God to receiue the payment of the debt of sinne in the same nature which committed it Canes 2. Explan It is true the euill Angels also sinned but they are without redemption kept in chaines of darknesse as witnesseth S. Iude Of other creatures man onely needed a redeemer man onely hath sinned and man onely must by the iustice of God dye the death according to that The same day that thou shalt eate thereof thou shalt dye the death and for that thou hast done this cursed art thou viz thou O man therefore the suffering of any other nature could not bee so pertinent nor kindly satisfactory Obiect If Gods law and absolute iustice bee vrged this due satisfaction must bee made not onely in the nature offending but also by the person offending for the direct Law is Amima quae peccat morietur The soule it selfe which sinneth that must dye for its owne sinne Solut. I answer The Law of God and so his Iustice may bee said to stand two wayes in rigore and in vigore If wee consider it in the vtmost rigor and strictnesse of the letter surely it doth not admit of any pledge or surety but requireth that euery singular man offending must beare his owne personall burthen Can you say that the Kings Law is satisfied if a condemned Traytor being to bee executed shall hire his friend to vndergoe that lot for him like a Damon for a Pithias But if wee consider Gods Law as remaining in vigor and vncancelled in regard of a full weight of debt or penalty to bee payed without remission of any the least graine of it then is it capable of a surety or pledge As for example if a man owe mee a summe of money I am no lesse satisfied if another pay me it for him then if himselfe should bring it with his owne hands This is the admirable temper of Gods mercy in admitting a deputy or pledge in a capitall debt and of his iustice in receiuing the vtmost mites of the debt Thus that hee might spare vs hee spared not his onely Sonne O yee Angels admire and adore this wisedome Quest 18. How came it to bee thus with vs men were wee created sinners Answ No. God at the first made man righteous but by yeelding to the Deuils temptation hee made himselfe a sinner Explan This hath beene already further explained Qu. 3. Quest 19. Wherein did man yeeld to the temptation of the Diuell Answ In eating the forbidden fruit and not contenting himselfe with all other fruits of which the Lord had allowed him to eate Explan Reade of this in the third Chapter of Genesis and you shall see how craftily the Deuill comes to the woman vnder colour of wishing her well yea better then God himselfe whereupon shee yeelds to eate and offereth of the forbidden fruit to her husband who did also eate Now what this fruit was it is vncertaine and it is but lost labour to enquire after it Quest 20. Was God so angry that hee would curse man for eating an Apple or Figge or such like Answ That was not the cause of Gods anger but his vnthankfulnesse pride disobedience and crediting rather the Deuill then God Adams sinne in disobeying Gods commandement Explan In that one sinne of eating the fruit forbidden did concurre many sinnes all very great First disobedience when there was but one commandement and man so qualified as that he could easily haue kept the
teares 2. Duty Joy in all bodily sufferings Secondly it begeteth an exceeding contentment and comfort in all our sicknesses bodily pangs and sufferings Christ Iesus hath endured greater pangs then any of this kind can be our sins deserue greater then these Wherefore as a poore prisoner in for some capitall crime but againe released for his life and onely chastized with some few stripes will reioyce in the middest of these his petty sufferings remembring what hee hath escaped So wee being in misery in this world but deliuered from the euerlasting torments due vnto vs for our offences cannot but reioyce in the middest heereof seeing wee haue escaped that misery ten thousand times greater Yet I sincerely confesse that though these reasons and motiues bee yeelded vnto as prouing the truth of this doctrine namely that Christ did thus suffer in soule yet they inforce not that this must be the sense of this Article There are many true positions in Diuinity concerning the actions and passions of our sauiour which are not euident Articles of faith nor directly intended by any parcell of the Creed So then I neither presse vpon any mans iudgement heerein nor obtrude mine owne but rather referre both my selfe and my Reader to the iudgement of the more learned in our Church Quest 27. Is this all the humiliation of the Sonne of God for our redemption Did hee no way else abase himselfe for vs Answ Yes hee became obedient to the Law also that by his obedience and righteousnesse wee might stand righteous in the sight of God Christ obedient to the Law Explan Howsoeuer this bee not expressed in the Creede yet is it implicitely set downe in that he is said to bee made man borne of the Virgin Mary and to haue suffered that is to haue beene obedient to sufferings for being man hee is vnder the Law Gal. 4. â— as witnesseth the Apostle God sent his Sonne made of a woman and made vnder the Law that hee might redeeme those that were vnder the Law and becomming obedient euen vnto the death of the Crosse his obedience to the will of his Father cannot but be admirable and S. Paul seemeth hence to extoll it Phil. 2.8 saying Hee became obedient to the death euen to the death of the Crosse And that which may thus be gathered from the words of this confession is plainely testified in sundry places First that hee obeyed the whole Law of God and then that hee did this for vs that wee might be accepted for obedient and righteous That hee obeyed the whole Law of God is testified both generally Math. 5.17 I came not saith hee to dissolue the Law and the Prophets but to fulfill them And againe as hath beene already shewed in that he was vnblameable and without spot and no man could accuse him of sinne and particularly for that no duty required by the law morall or ceremoniall was omitted by him The loue of God required by the morall Law did shew it selfe in him when hee whipt those out that bought and sold in his house and when hee verified that Prophesie The zeale of thy house hath eaten me vp The loue of man in him aboundantly appeared in his vnweariable going about to doe good in his free healing of diseases and casting of Diuels out and in his compassionate feeding of thousands sundry times in the wildernesse being like otherwise to perish Againe for the ceremoniall Law He was circumcised the eighth day and his name called Iesus Luc. 2.21.22 c. when the dayes of his mothers purification were accomplished he was presented in the Temple an oblation offered for him according to the Law When hee had clensed the ten Leapers hee bad them goe Luc. 5.12 and offer their guift which was commanded by the Law of Moses and so he did euer when hee had clensed any Hee kept the Sabboths of the Iewes Math 26. Heb. 9.28 hee frequented the Temple and kept the Passeouer and lastly being an high Priest hee sacrificed himselfe vpon the Altar of the Crosse for the sinnes of his people All this hee did and that necessarily because the first Tabernacle was yet standing nothing ceremoniall was disanulled vntill the rent of the vaile in the Temple at his death and therefore hee could not haue beene perfectly righteous had hee omitted any of these things Christ fulfils the law for vs. 1 Cor. â— 20 Secondly hee did all this for vs that wee sinfull creatures might become righteous through him according to that Hee is made of God vnto vs wisedome righteousnesse sanctification and redemption And in another place 2 Cor 5. That wee might bee made the righteousnesse of God through him And more largely to the Romanes That which was impossible to the Law Rom. 8 3. in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh condemned sin in the flesh that that righteousnes of the Law might be fulfilled in vs that is that Iesus Christ his freedome from sinne and perfect righteousnesse in keeping the Law might turne vnto vs to righteousnesse We could not keepe the Law neither can we perfectly as is declared at large in the seuenth to the Romanes and many other places Now it is not enough then for vs to obtaine eternall life that the Lord Iesus should beare the punishments due to our sinnes but he must also fulfill the Law for vs according to that Doe this and liue 1. Duty Cheerefulnes in striuing to keepe the Law The duties which we must performe to shew our faith in this are these First cheerefulnesse in striuing to fulfill the will and Law of God in all things for though we be vnprofitable seruants when we haue done what we can yet this is our comfort that through our Lord Iesus wee are good seruants that wherein we are wanting he hath fulfilled for vs. A scholler is commanded to make such an exercise as hee is no way able to doe a seruant is bidden to carry such a burthen as he hath no strength or power vnto Now this may vtterly discomfort both the one and the other and because they knowe they shall vndergoe stripes what paines soeuer they take it may iustly harden their hearts against al paines but admit that the scholler hath a friend to helpe him that the seruant knowes how otherwise to prouide for his carriage they will readily and with a good cheere goe about their taskes appointed vnto them We are the Lords schollers we are the Lords seruants the exercises appointed vs bee too hard our burthens too heauy but we haue here a sufficient friend that helpes vs one whose shoulders are ready to be put vnder euery burthen that ouerlodes vs Oh then how readily should we goe about our taskes how cheerefully should wee striue to doe whatsoeuer the Lord hath appointed vs seeing that in so doing we shall assuredly please him and haue a
old age c. The sixth command against murther was written in Cains conscience for that made him to cry out after the murther of his brother Abel Gen. 4 My sin is greater then J am able to beare and whosoeuer shall finde Caine shall kill him Vers 23.24 And Lamech from hence aggrauateth his owne case when he had slaine a man for that he had this law not onely written in his heart but a warning in his great Grand-father Cain And immediatly after the flood the Lord doth expresly set downe Gen. 9.6 Who so sheddeth mans blood by man shall his blood be shed for in the Image of God hath he made man Gen. 39.9 The seuenth command was to bee seene in Iosephs heart when being tempted by his mistresse to adultery he said Shal I doe this and sinne against God in the other sonnes of Iaacob also Gen. 34 when Dinah their sister had beene defiled by Shechem who doe therefore put him to death Gen 31.30 The eight Commandement Laban vrgeth vpon Iaacob saying Though thou wentest thy way because thou longedst to come to thy Fathers house yet why hast thou stolne away my Gods vnto which he answereth acknowledging this to be so great a fault as that he saith Gen. 44.5 With whomsoeuer they be found let him dye And this was held to be so haynous a sinne as that Iaacobs sons being charged by the steward with Iosephs siluer cup stealing yeelded themselues vpon the finding of it with any of them to become his bondmen Gen. 20.9 The ninth Commandement heathen Abimelech shewed to be written in his heart when hee complained of Abrahams false testimony concerning his wife of whom hee had said that she was his sister Gen. 26.9 telling him that he had done things which ought not to be done and Isaack is afterwards reproued by him also for the like faults Lastly for the tenth so many as did knowe God aright could not but acknowledge also that it was a sinne against his Maiesty to entertaine euill motions in the minde contrary to any of these Lawes because where these are there cannot be the vprightnesse commanded vnto Abraham God cannot bee honoured with the heart and thus much of the first thing The difference of the lawes of God Now we are to speake of the difference betwixt the Law of God containing these Commandements and other Lawes giuen also by the Lord for besides this Law which is called Morall there is another called Iudiciall and a third Ceremoniall The Morall is so called because it is a perpetuall rule of good maners without the obseruation of which the world cannot stand or if it should stand it would bee but as a confused Chaos and without forme of a world The Iudiciall is so called because as a statute-law it setteth down with what iudgements and censures men were to be censured that did offend in speciall cases The Ceremoniall is so called because it is altogether conuersant about rites and ceremonies shewing what ceremonies were to be vsed by the church of God and what not in his seruice Esa 1.12 1. Sam 15.22 Now the difference betwixt these standeth in many things First in that the morral Law was published and written by God himselfe so as that all the people did receiue it from his mouth but it was not so with the Iudiciall and Ceremoniall for the Lord instructed Moses onely herein and the people receiued them from him who wrote them downe for them 2. The Morrall Law was first giuen as most worthy the other two afterwards as not so much to be regarded in respect of it for when the Morall Law hath beene neglected and the other most diligently obserued the Lord hath beene as much moued as if no Law at all had beene regarded which may easily be gathered both from that of the Prophet Esay Bring no more oblations in vaine incense is an abomination vnto me c. And from that of Samuel to Saul Hath the Lord as great pleasure in burnt offerings and sacrifices as when the voyce of the Lord is obeyed behold to obey is better then sacrifice and to harken then the fat of rams that is to obey the Morall Law farre exceedeth all ceremonies And Dauid hath the like saying in the Psalmes Doe I eate buls flesh or drinke the blood of goats Psal 50 offer vnto God praise and pay thy vowes vnto him c. And I will haue mercy saith Christ and not sacrifice with many more places to the same effect The same also appeareth from the practise of corrupt man which hath euer beene most diligently to obserue ceremonies but most negligently the precepts of the morall Law for our nature is set vpon contraries and therfore looke what we should most carefully obserue that we most neglect looke what should be cared for in the second place that wee looke vnto in the first Math 23. The Pharisies tithed mint and cummin in the payment of their tithes but let passe the weighty matters of the Law and thus was it the manner of the Iewes euer to doe Wherewith say they in Mcâ—a shall we come before the Lord Mich. 6.6.7 Shall I come before him with burnt offerings and calues of a yeere old will the Lord be pleased with thousands of rammes or ten thousand riuers of oyle And this is the manner of most men at this day they are most strict in outward obseruances but most remisse in the substance of godlinesse in the very act of hearing and prayer not regarding that innocency charity and righteousnesse which should accompany this outward deuotion 3. The ceremoniall Law hath beene oftentimes broken without sin but the morall Law neuer without some speciall countermand from God Gen. 22. Exod 12.36 as when Abraham was bidden to kill his sonne Isaack when the Israelites were bidden to rob the Egyptians yea euen in these very cases the learnedst of the Schoolemen do by sound distinction maintaine that the law it selfe was not broken no nor dispensed withall if we speake properly but onely the matter or obiect of the precept changed by God so the Israelits did not steale from or defraud the Egyptians but tooke their owne when God who hath an absolute power to dispose of all these had before by his command transferred the right and dominion of those rights from the possessors to the takers So likewise did Abraham in offering to kill his sonne vpon Gods command no more breake the Law then a Souldier that at the command of the Generall who hath power of life and death killeth his fellow Souldier As for that act of circumcision or sacrificing Math. 12.5 by which our Sauiour Christ saith that the Priests breake the Sabbath it is not so to be vnderstood as though the Law were broken being rightly vnderstood or as though the Lord went about to iustifie this that a man might without sinne breake this command but hee speaketh of
their strictnesse shewing their weaknesse in maintaining that it was against the Law to doe any worke at all vpon the Sabbath day for that in this sense their very Priests did continually breake the Law His intent then was to shew the right meaning of the command to be this that they should doe no manner worke except such as was of present necessity or helped to the sanctification of the Sabbath day Now for the Ceremoniall Law that it might bee omitted without sinne the Lord himselfe sheweth where hee saith I will not reprooue thee for thy sacrifices or burnt offerings Psal 50.8 that haue not beene continually before me and for Circumcision all the time of the people of Israels being in the wildernesse for the space of forty yeares their children were vncircumcised and yet no sinne imputed and without doubt they failed in sundry other things also Ioshua 5. Matth. 12. as the Priest did in giuing Dauid of the shewbread which it was not lawful for the people to eat and yet we do not find that they were therfore reproued by any of the Prophets howsoeuer it cannot bee denyed but that when they presumed to alter any ceremony they were grieuously punished Leuit 10. as when the two sonnes of Aaron aduentured to sacrifice with common fire they were destroyed by fire comming from heauen When Vzzah presumed to carry the Arke vpon a Cart and to stay it with his hands when as he ought not to haue touched it and it should haue beene borne vpon mens shoulders he was smitten with present death All which I doe not speake to the end 2. Sam. 6. that men should thinke that any of Gods lawes might lightly haue bin brokeÌ„ without offence but that there being iust cause the ceremonial law was many times transgressed and yet the transgressors remained blameles which is not so with the Morall 4 The Moral Law being neglected maketh men of how holy a sect and profession soeuer worse then Infidels that are without all written lawes and yet obserue the Law of Nature according to the doctrine of the Apostle Rom 2.26 Vers 27. If thou bee a transgressor of the Law thy Circumcision is made vncircumcision and shall not the vncircumcision which is by Nature if it keepe the Law condemne thee which by letter and circumcision art a Transgressor of the Law It maketh men worse then bruit Beastes which haue not a reasonable soule according to that of the Prophet The Oxe knoweth his owner Esay 1.1 and the Asse his Masters Crib but Israel hath not knowne mee It is not so with the ceremoniall that being neglected maketh only worse then the seruants and peculiar people of the Lord should be and a confused multitude of altogether 5. The ceremoniall law was very chargeable and costly the Aulter could not bee maintained without costs the first borne could not bee redeemed without manifold and deepe costs neither could theee be an expiation of sin without costs and charges so that it was burthensome vnto the the people and grieuous to bee borne but the Morall Law putteth to no such busie multiplicitie and encombrance of cost it requireth the right disposition of the heart and then obedience in practâ—se will easily follow 6 The Morall Law engrauen in Tables of stone was kept in the Arke which was a signe that it should last perpetuallie euen as Heauen the Throne of God in the figure whereof it was put for euen in Heauen the Morall Law is obserued for which cause it is that we pray that Gods wil may be done in earth as it is in Heauen But it is not so with the other lawes these being to last only to the fulfilling of all by Christ Reas 1 The cerimoniall Law ceased For first to speake of the Ceremoniall Law that was then without doubt to cease euen as there is no further vse of a Candle when the Sunne is risen of a picture when the person is present of the A. B. C. when the Grammer is taught For the ceremonies of the old Testament had none other vse but a little as they were able to set foorth Christ Iesus who was to shed his blood for our sinnes as the blood of beasts was shed and sprinkled in the Tabernacle and Temple of the Iewes to offer himselfe vpon the Altar of the crosse as the beastes were offered there vpon an Altar to beare our sinnes as the scape Goate did the sinnes of the Iewes especially and so of the rest according to which Saint Iohn saith Ioh. 1.17 The Law was giuen by Moses but grace and truth came by Iesus Christ and this may serue for a first reason of the abrogation of the Mosaicall Ceremonies Reas 2 Secondly the renting of the vaile of the temple at Christs suffering and the destruction of the Temple not long after which could neuer since bee built againe shew the same For all the time that the ceremoniall law was of force God would not suffer it to be thus but if for sinne he did he soone returned in mercy againe at the humiliation of his people and restored these seruices Reas 3 Heb. 7.8.9 Thirdly Christ was a new high Priest after the order of Melchisedeck who was greater then Aaron and therefore his order was to cease at the comming of this worthier euen as at the change of head officers amongst the Romans the Dictators ceased when the Emperours came on This argument the Apostle handleth learnedly and at large to the Hebrewes Fourthly Christs comming made vs to be of age when as before men were children and nothing differing from seruants as the Apostle reasoneth to the Galathians saying When wee were children we were in bondage vnder the rudiments of the world c. Now such things as serue for the instruction of children are of no further vse when they come to be men so is it with this law 2. Iudiciall Lawes cease Secondly as for the Iudaicall lawes some are willing to grant that those of them were to cease which concerned some speciall ciuill customes of that people the entailing of their Lands the freedome of seruants in the yeare of Iubilee and such like but as for all those Iudicials which vpheld and backed any Morall Law they would haue them to be still in force and to bind all Christians Of those that lay this yoke vpon vs I must craue pardon and rather thinke that all obligatory power of those Lawes was to cease at the dissolution of the Iewes Common-wealth in as much as those Lawes were by speciall measure of circumstances squared and fitted to the nature of that people as well in the Ciuill as Ecclesiasticall estate and gouernment Here I tread in reuerend Master Caluins stepps Cal Instit lib. 4. cap. 20. Sect. 16. who in his Institutions doth very soundly determine this point shewing that it is neither necessary nor expedient that the Lawes of other Nations should be the same that were
Law is also a Schoolemaster when we are come to Christ euer checking and correcting vs when wee walke not according to the straight rule thereof but the Gospel vpon our humiliation comforteth vs and assureth vs that al our aberrations and going astray are remitted so that there be an heart vnfainedly hating that euill which we doe Rom. 7. Now as there be differences betwixt the Law and the Gosspell so there be some things wherein they agree The agreement of the old Testament and the new Heb. â— 1 Mat 3. 1. In the author God not as the mad Manichees taught the bad God to be the author of the law and the good God the author of the Gospell for the same God which spake by his Son Iesus Christ in these last daies spake also at diuers times and in diuers maners in times past he that said from heauen this is my beloued Son heare ye him the same God spake all these words said from heauen I am thy Lord thy God which brought thee out of the land of Egypt out of the house of bondage c. 2. They agree in the threatning of sin and vrging obedience vnto the Lord in all things but the Law vrgeth it for feare the Gospel for loue If ye loue me keepe my Commandements the Law as the meritorious cause of life the Gospell as most necessary signes of the life of faith and the way that God hath appointed vs to walke in vnto life the Law giueth no hope in the case of swaruing from the strict rule thereof the Gospell giueth hope to the penitent and where the like hope is giuen by the Prophets they doe rather play Euangelists then Preachers of the Law 3. They agree in this that howsoeuer the Gospell giueth hope to the penitent yet it denieth all hope to those that liue and die in transgression of the Law for against such most common are the threatnings contained in the Gospell They that doe such things Gal. 5.17 shall neuer inherit the Kingdome of Heauen 4. They agree in this that there is no contradiction betwixt them but as they come from one and the same spirit so there is a sweet harmony consent between theÌ„ the one only sheweth what God doth strictly require in his iustice the other how his iustice is satisfied and yet his mercy to sinfull man appeareth the one saith he that breaketh the Commandements shall die the other saith that because man through the weaknes of his nature could not but breake them one man that neuer brake any the least of them died in the stead of sinfull man and thus freed him that was the son of death from death and damnation 5. They agree in the Ministers of them both for they of the Law were to be without blemish their lipps were to preserue knowledge they were to liue of their seruice they were diuers sorts both Priests Leuits they were watchmen c. so ought the ministers of the Gospell they must be vnblameable apt to teach they that preach the Gospell are to liue of the Gospell 1. Tim 3. 1. Cor. 9.24 Ephes 4.12 2. Pet. 5.2 some are Doctours some Pastours c. they are Pastours watching and keeping their flockes as those that must giue accounts for them And thus much of the third generall The manner how this law was giuen Exod. 19.20 The next thing to be spoken of in generall is the manner how this Law was giuen and that is described in the nineteenth and twentieth of Exodus 1. First there was great preparation three dayes together the people were sanctified according to the manner of those times by washings and purifyings shewing both what need wee haue by prayer and reading of the holy Scriptures which may bring vs from worldly to heauenly meditations to prepare our selues euer before that we come to heare the Lord speaking vnto vs in the Ministery of his holy word and also how wee must euer be more and more doing away by the Spirit of Sanctification the blots and blemishes of our natures that we may be the fitter to come into the presence of the Holyest 2. Secondly a straight charge was giuen that neither man nor beast vnder paine of death should come neere the Mount whence the Law was to be deliuered but certaine marks were set beyond which none might dare to passe shewing as the Apostle hence noteth 2. Cor. 3.6.7 Heb. 12.19 how glorious was the Law now to bee deliuered and if such as passed the markes set them were without mercy to die the death that much more the transgressours of any of these precepts should die and find no mercy Heb. 12 2â— Thirdly the Lord descended with great terrour the Trumpet sounding the earth shaking and Lightnings flying abroad insomuch as that the people are noted to haue run away and Moses himselfe to haue said I tremble and quake shewing that the things here vttered were graue and waightie and to be receiued into the heart with a feare of offending against them and also that when the time shall bee of calling the offenders to account with what wonderfull terrour the Lord will then come against them 4. Almighty God himself spake al these words in the hearing of al the people but wheÌ„ they were too weak to beare his words and desired that the Lord would not speake any more for so they should die but promised obedience if Moses should speak two tables of stone were giuen vnto him written with Gods own finger that he might carry them to the people shewing hereby how stony-hard our hearts be and that Gods finger alone is able to imprint them there his speech from Heauen must worke in vs a reuerence of them otherwise we shal all be too negligent of his Lawes 5. When Moses had broken these Tables through zeale seeing how God was dishonoured in his absence by golden Calues which they had set vp and worshipped the Lord bad him hew two other Tables and therein he wrote all the words that were in the first shewing hereby that mans heart by Gods creation had all the lawes ready written in it as the Tables prepared by God himselfe had but the heart which he had gotten vnto himselfe by falling away from God is without any letter hereof in effect vntill that the Lord wrote them anew as it was with the Tables prepared by Moses 6. Lastly when Moses had been long with the Lord and came with these Lawes vnto the people his face shone so as they were not able to looke vpon him for which cause he vsed a vaile when hee came vnto them and put it off when hee returned vnto the Lord shewing hereby as S. Paul noteth 2. Cor 3.13 â—4 that the Iewes should not be able to see into the end of the Law Christ Iesus vntill the vale of blindnesse and hardnesse of heart were taken away by the Lord neither yet could any of the Gentiles without the same
is the King my father 2. For a Superiour in knowledge and in wise counsell thus the counsellours of State are Fathers of the State as Ioseph Pharaohs chiefe Councellour speaketh of himselfe God hath made me a father vnto Pharaoh Gen. 45 8. and Pharaoh caused the name Abrech that is Father to bee proclaimed before him and the Senatours of Rome were commonly called Patres conscripti reuerend Fathers 3. For a Superiour in priuate and houshold gouernment thus masters of families are called Patres Familias Fathers of the Familie as Naaman the Syrian is called Father by his seruants 4. For a Superiour 2 King 5.13 in the inuention of any Art or Science Gen. 4. thus Iubal is said to be the father of all that play on the Organs and harpe and Iabal the father of all that make tents 5. For a Superiour in things spirituall towards God thus the Ministers of the Gospell are called Fathers in Christ because that through that spirituall knowledge and grace exceeding others they beget men vnto God 1 Cor. 4.5 as Paul who therefore cals the Galatians his little children and professeth to the Corinthians that hee onely was their father for J begat you saith hee vnto Christ 6. For a Superiour in holinesse and power with God thus the King of Israel calleth Elisha Father saying of the Hoast of the Syrians 2 Kings 6.21 Shall I smite them my Father 7. 2. Kings 2.12 For a Superiour in ouersight and instruction thus Elishab called Elijah who brought him vp in the knowldge of prophesying My father my father the chariots of Israel and the horse-men thereof 8. For a Superiour in estate and condition thus rich men vsing their riches aright are fathers of the poore Iob 31.28 From my youth hee hath growne vp with mee as with a father saith Iob. 9. For a Superior in age and yeares thus the gray-headed is called a father and the ancient are as fathers to be exhorted and not to bee rebuked 10 According to the common acception amongst children 1 Tim. 5.1 there is a naturall father and mother which beget beare and bring vs foorth and vp in the world and if one of them dieth or he or shee that suruiueth bee married againe and hee or shee vnto whom is now made also thy father or mother though not by nature yet by law and there is an honour due vnto them Superiours diuers wayes To honour is to giue that reuerend respect which is due to euery superiour whether in authority and power in place and calling or in worth and dignitie 1. In authoritie and power some are superiors by the law of nature some by the law of nations and some by the law of contract By the law of nature our naturall father and mother who are instruments of our very being by whose tender care wee are preserued in our infancy when we cannot help our selues they are therfore to be recompenced by our giuing of due honor vnto them Ephes 6.1 Col 3.20 And this is first obedience in all things in the Lord Children obey your parents in the Lord. Children obey your parents in all things for that is well pleasing vnto the Lord and he is an vnnaturall beast and no childe that giueth not this obedience vnto both father and mother 2. To beare their corrections with submission of this the Apostle speaketh as of a most common thing euen in children that haue nothing but nature to guide them Heb. 12.9 Wee haue had the fathers of our bodies correcting vs and wee gaue them reuerence 3. To reuerence them in giuing them all outward respect which is due to chiefe superiors and fearing to offend them for from hence the Lord taketh his comparison Mal. 1.6 A sonne honoreth his father and a seruant his master if I then be a Father where is mine honour if I be a master where is my feare 4. To cherish them and to giue them maintenance in time of need When the Pharisees did by their traditions vnder a pretence of holines dispence with this duty they were reproued by our Sauiour Christ for hypocrisie saying Why doe yee transgresse the commandement of God by your tradition Matth. 15.3.4.5.6 for God hath commanded Honour thy father and thy mother But yee say Whosoeuer shall say to father and mother by the gift that is offered by me thou mayest haue profit though hee honour not his father and mother shall be free That is if he dedicate his goods and suffer them to want whereas hee might therewith haue relieued them If a Widdow hath children or nephewes saith Saint Paul let them learne first to shew godlinesse towards their owne house 1. Tim. 5.4 and to recompence their kindred for that is an honest thing and acceptable before God Which he further expoundeth afterwards saying Jf any faithfull man or woman haue widdowes that is Verse 16. to their mothers or aunts let them minister vnto them and let not the Church that is other Christians bee charged And God hath made the Storke a wonderfull example to condemne children that are this way vnnaturall to their parents in their age for she nourisheth and bringeth food to her parents in their old age wherefore she hath the name Chesidah Pious or Mercifull in Hebrew And in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth this kind of mutuall retribution being deriued from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth a Storke In these things consisteth the honour due to father and mother and for examples wee may take Iacob who obeyed his father and mother in the choyce of his wife and Shem and Japhet who reuerenced their father Noah and went backward and couered his nakednesse and Ioseph who recompenced his father Iaacobs care with prouiding for him in his old age and all holy men who haue readily performed these duties They are wicked children therefore and accursed as breaking this Commandement in the head that do continually greeue their godly parents by their disobedience and light esteeme of them liuing out of all good order being Drunkards and Swaggerers and plunging into the estate of marriage without yea contrary to their liking The Lord prouided of old that such should be put to death If any man hath a disobedient son Deut. 21.18.19.20 which will not hearken to the voyce of his father nor the voyce of his mother and they haue chastened him and he will not obey them Then shall they take him and bring him out And all the men of the City shall stone him with stones vnto death Honour due to Magistrates Rom. 13.1 The Superiours in authority by the Law of Nations are Magistrates and Gouernours of the Common-wealth The honour due to them is 1. To be subiect vnto them according to that precept Let euery soule bee subiect to the higher powers And againe 1. Pet. 2.13.14 Submit your selues to all manner ordinance of man for the Lords sake whether
Disobedience Touching the sins against this Commandement they are of two sorts as the duties were 1. Of Inferiours 2. Of Superiours The sinne of Inferiours is irreuerence that is to be without that awfull regard which ought to be towards Superiours and it may be referred to these heads 1. Disobedience and refusing to doe and to bee ruled thus stubborne and vnruly children and seruants sinne greatly and stubborne people that will not yeeld to follow the directions of Ministers they were by Gods censure all subiect to the same most fearefull punishment viz. to bee stoned to death For it was the plaine Law of God touching children See before in their duties to parents Deut. 21.18 And for people it was commanded Thou shalt doe according to all that they that is Deut 17.10.11 12. the Priests and Leuites teach thee According to the Law that they teach thee thou shalt not decline neither to the right hand nor to the left And that man that will doe presumptuosly not harkning to the Priest shall dye Thus people that obey not the wholsome lawes of the Magistrates sinne greatly and if any refuse to be ordered by them they resist the ordinance of God Rom 13.2 and are specially threatned that they shall receiue to themselues condemnation Quest Is it a sinne then in any thing to doe contrary to the Kings lawes for examples sake to eate flesh in Lent or vpon Fridayes Answ If the intent of this Law were that euery one should vse this abstinence without exception it were a sinne to disobey vnlesse necessity did compell but the chiefe politique intent being that Fisher-men might haue vtterance for their fish and so be encouraged for the good of the Common-wealth as the title of that Law sheweth and that young things might in Lent be preserued and not spent before they come to some age and greatnesse if this bee obserued and the Law be not purposely crossed I take it that it is no sinne of disobedience against the higher powers in regard of the ciuill and politicall prohibition and the like is to be thought of all other statute-lawes their intent and scope must be duly by all good subiects obserued Quest It is a sin for children to disobey their Parents by deuoting themselues in their youth to any religious course or order or without or contrary to their liking Numb 30.1 Math 15.4 Answ Yea doubtlesse for God hath taken order that such a vow as vnlawfull should be counted of no force It is therfore meerely pharisaicall in the Romanists that in this case allow nay commend disobedience of young and ignorant children in deuoting themselues to any Monasticall order though to the great offence of Parents 2. Fraudulent and deceitfull obedience Thus seruants sin when they obey and vse diligence in their masters sight Deceitfulnes but are slothfull and negligent behinde their backs they rob and steale from them taking meat drinke and wages to doe their worke with diligence but contrariwise neglect it and prefer their own ease they can haue but cold comfort when they looke to the great Lord of all Christ Iesus that seeth all their sloth and deceit 3. Deriding and scoffing at Superiours as Ham mocked at his father Noah for which he was accursed in himselfe Gen. 9. Deriding Superiours and posterity This is a common vice in wayward youth when they are taught any thing that is good or admonished of their vanity if not openly which they dare not yet in heart they mocke at the admonitions of Parents Masters and Ministers But see what a cutse of God is out against them Pro. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the Rauens of the valley picke it out and the young eagles eate it This irreuerent scoffing neuer escaped Gods punishing hand The children that mocked Elisha 2 King 2. calling him Bald-pate were suddenly torne in pieces by Beares to two forty of them The Ephraimites that mocked Iphtah and his Gileadites calling them runagates of Ephraim were slaine to two forty thousands Nahash with his Ammonites 1 Sam. 11. that mocked at the conditions of peace offered by tbe men of Iabesh Gilead saying that if they might put out euery mans right eye and bring that shame vpon Israel they should haue peace were all slaine scattered so as that not two of them were left together And what fearefull end the Iewes came to that mocked at Christ and the holy Apostles wee all know Feare therefore to scoffe at any good man but much more at such as thou oughtest to reuerence for his place and function Cursing Superioâ—rs Exod. 21.17 Exod. 22.28 4 Cursing and backbiting Superiours Hee that curseth Father or Mother shall die the Death And the Lord expressely commandeth Thou shalt not raile vpon the Iudge nor speake euill of the Ruler of the people Thus therefore children seruants people that let loose their tongues against their Gouernors to curse and raile vpon them take the right way to bring Gods curse vpon themselues Numb 23 Balaams case shall be easier at the last day then theirs for he durst not curse where God forbade him 5 Irreuerent gestures towards Superiours in any particular mentioned before in the duty Too much obedience to Superiours Now as this Law is broken by detracting and taking away from the reuerence of Superiours so their is a sinne in ouer reuerencing them 1 If obedience be absolute without respect to Gods will for there we must say with the Apostle Acts 4.19 Wee must rather obey God then men If Parents or Masters bid thee lye steale worke vpon the Sabbatth or the like for their gaine thou must in all modesty deny so to doe If Kings and Rulers command Idolatry Superstition or Heresie obey not lest escaping their hands thou fall into the hands of the Lord. Quest Whether is a Minister of Gods Word being forbidden to preach by the Magistrate to forbeare to execute this his office of Preaching seeing the Apostle did not though straightly charged Ministers suspended may not preach Answ The ordinary Ministers of these times are bound in this case to obey the Magistrate as touching the publike execucution of their office because that howsoeuer they haue an inward calling from God yet their outward to the publike place is from man or by man and may againe bee taken away by man but it was not so with the Apostles who as the other Ministers of those times were immedialy and extraordinarily set a worke by God onely The onely preaching that they may now in this case exercise is by way of conference and exhortation in priuate prouided alwayes that it be not contrary but as the Law doth allow otherwise the power is resisted Here we may see what the Anabaptists are that are enemies to authority viz. euen a sinagogue of fantastick braine-sick soules enemies to Gods ordinance and so are many other humorus
doe euill malefactors in an high kind among Christians Alas too many I conclude therefore that that God who in this Commandement saith to euery priuate man Thou shalt not kill doth therewithall and thereby not only permit but also command his own publike Minister to kill for the preuention or auengement of killing other heynous crying sinnes Qâ—est Here it may be demanded whether this vse of the Sword belongeth alwayes and onely to the Magistrate seeing there are in the Scripture examples of others who haue killed and haue therein been not onely blamelesse but also commended as Phinees and Moses True it is that Phinees had no ciuill power yet is greatly commended for killing Cozby and Zimri But this he did out of speciall instinct and extraordinary zeale which God stirred vp in him for the quenching of an extraordinary plague Moses being yet but a priuate man slew an Aegyptian that stroue with an Israelite But Moses was an eminent type of Christ and performed this and other such actions as a rescuer of the people of God And lest we should doubt whether he had a speciall instinct vnto this enterprise Saint â—teuen sheweth that Moses euen before the solemn commission giuen him by God appearing in the flaming bush had an inward vocation and notice of his own office of a Deliuerer whereof this slaying the Aegyptian was as it were the first act an handsâ—l which as himselfe knew so he thought that the people of Israel would acknowledge Act 7. â—5 For hee supposed his brethren would haue vnderstood how that God by his hand would deliuer them In briefe I say to such Heroicall examples that we Christians must liue by rules and not by exceptions within the line of our ordinary callings and without aspiring to a boundlesse imitation of extraordinary actions Heree it may be demanded vnto what crimes the vse of the Magistrates Sword ought to be extended and how farre the prescript of Capitall Lawes giuen to the Israelites bindeth Christian Common-wealths Whereto I answer first as modesty requireth that I will not take vpon mee the office of a Law-maker by defining this Secondly that many of those Lawes were peculiar to the Common-wealth of Israel and agree not with our and other Common-wealths Thirdly as for the chiefe defiances of the first Table as hellish blasphemy and grosse Idolatry I doubt not but that in all Christian Estates they ought to be capitall as they were among the Iewes As for the second Table this commandement aboue all the rest is in all Nations fenced and guarded with this extreame punishment ex lege talionis in the same kinde Limbe for limbe life for life which is of force so generally not out of imitation of the lawes of the Iewes but out of the instinct of nature and ballance of euident iustice How farre other offences against our neighbour are to be made capitall is a greater difficulty by reason of the variety of natures and dispositions in diuers people with true respect wherevnto there may bee ioyned an ayme at the best and most principall positiue Lawes prescribed by God vnto the Iewes as I haue heeretofore touched in the preface before the Commandements Gen. 9. Exo. â—â—2 To proceed now in the description of that which is heere forbidden vnder that name of murther I say it is to shed bloud vniustly that is ad dâ—liquium animae to the spilling of life for thus the Lord describeth killing euery where Againe I say it is a shedding of bloud that is direct and purposed not an act by which bloud is shed by accident besides the intent of the doer Exod. 21 13. For in this case it is no sinne but in a fort Gods act according to the wordes of the Law If a man hath not laid wait but God hath offered him into his hand I will appoint thee a plaâ—e whâ—ther hee shall flye and a particular instance is giuen Deut. 19.5 If a man be felling aâ—ree and his hande strike with the axe and the head slip from the heluâ— and hit his neighbour that hee dyeth heere it is no murther therefore hee is not worthy to dye by whose stroke this was done there was a place of refuge for such to saue himselfe in But it is not so if two men quarrell and fight and one killeth the other Men may mince it heere and call it onely man-slaughter but indeed it is plaine murther as is euident by the very English word of this commandement Thou shalt doe no murther which is the translation of the Latine Nâ—n oâ—ciâ—â—es And surely those that are coÌ„uicted of Manslaughter haue in their inditement their load of this word occiaâ—â—t So then murther legally and precisely taken is either comprised vnder occision or else it is not forbidden in this commandement which were very absurd Moreouer the case of our excused and refined manslaughter differeth much from this case Put by the Lord by which the Law for the quitting of him that slew his neighbour vnawares is illustrated For though the word not laying wait bee vsed and not hating his broâ—her in times pâ—ssed looking to which words onely his sinne may bee extenuated for that hee that slayeth his neighbour in a sudden quarrell may be said not to haue hated him before yet consider the instance that is giuen of one cutting wood to make plaine this Law and it will appeare that the Lord hath no meaning to giue any toleration to any killing in quarrels but onely out of all pretending before or intending then as it is not with him that killeth another in heat and fury seeing howsoeuer he doth it suddenly yet he endeauoureth it and doth it willingly Indeede it somewhat lesseneth the fault if it shall manifestly appeare that slaying was against the intent of the striker either for that the instrument wherewith was but some little stone or sticke not likely to kill or for that the part of the body smitten was not any principall not much wounded and heerein fauour may be shewed Because that otherwise a maister giuing his seruant correction by the striking of one blow vnawares and death following should become a murtherer whereas oftentimes death hath followed vpon a small cause But in these cases our Lawes and Statutes doe sufficiently prouide And as for the case of Manslaughter now discussed by mee I doe not presume to make my selfe regibus Sapientorem but only declare Gods positiue Law which if I deeme to be more equall and iudicious then the law of other Nations I see not why any man should bee agrieued thereat Sam 12. Lastly I adde by any meanes whatsoeuer and thus all accessaries to murther are murtherers First and chiefly he that commandeth or counselleth as Dauid made himselfe guilty of the murther of Vriah Achitophel of Dauid if it had beene proceeded according to his counsell and the high Priests of the murther of Christ 2. He that consenteth as Pilate did vnto the Iewes about the
manner yea it is a breach of promise made with God for the strange that is the whorish woman Pro. 2.17 is said to forget the couenant of her God 2. It is the greatest disgrace to a familie that may bee the mother being a whore the children bastards and through the curse of God following herevpon the father being likewise and whoremaster according to that which Job calleth for as iust against himselfe Iob. 31.9.10 If my heart hath beene deceiued by a woman c. let my wife grinde vnto other men and let another bow downe vpon her For this is comonly seene where the husband is naught the wife is giuen ouer to bee such also And the children begotten of such beside that the Lord esteemeth them as base Deut. 23.1 excluding them from bearing office in the congregation to the tenth generation doe commonly follow the steps of their adulterous parents a family is made of a chaste houshold and a Church of God as it ought to bee a very brothel house and stewes loathsome to God and to all good men 3. It is an intollerable wrong to the husband to be thus abused in that he nourisheth bringeth vp and prouideth for as for his owne the bastard brood of lewd knaues and thus adultery is greater then any theft because a man is heereby robbed of his whole estate defrauded of his chiefest worldly treasure and preuented of his greatest comfort here through the want of genuine true-begotten children these bastards being suggested in their stead And therefore as murther hath beene and is daily miraculously discouered that it may be accordingly punished so did the Lord appoint a miraculous way for the detection of adultery that it might not escape vnpunished viz. holy water which the woman suspected should drinke that should cause her thigh to rot Numb 5.12 Sed non ego credulus illis and her belly to swell and there is a certaine precious stone as some report at this day which being laid vpon a woman sleeping maketh knowne whether she hath beene false to her husband Boem How odious this sin is appeareth by the punishments appointed by men led onely by the light of nature some adiudging the Adulteresse to be punished with the cutting off of her nose and the adulterer with a thousand stripes as the Aegyptians some allowing to kill such as were taken in adultery instantly as Solon Hackluit p. 561. Munst Cosmog some adiudging that the adulteresse should cut the throat of the adulterer and the next kinsman to him should cut her throar as a people dwelling southward from the Indians and some stoning them both to death as the Turkes Nebuchadnezzar hearing that one Acab and Zedechiah Iewes had committed this wickednesse with two married women broiled them to death vpon a gridiron Pet. Mart. in 2 Sam pag. 241. Zaleucus a Law-giuer of the Locrians appointed both their eyes to be put out when his own son was taken in adultery rather then the Law should be broken hee spared one of his sonnes eyes and caused one of his owne to bee put out And yet more to shew how abominable it is to naturall reason when Cabades King of the Persians made a Law to tolerate it his subiects tooke it so hainously that they would not suffer him any longer to raigne ouer them Not onely men but other creatures led by the instinct of nature without reason doe in their kinde hate adultery The Elephant will not indure it in his female and it is reported Topsel Histor of Beasts that a certaine Elephant seeing another man lying with his mistresse in the absence of his maister slew them both and the like is said to haue been done at Rome whom also being slaine the Elephant couered vp and shewed them both to his maister at his comming home and another time when a man had murthered his wife and married another his Elephant leading her vpon a time to the place where the first wife was buried opened the ground with his trunck shewed her the dead body Wherefore whosoeuer thou art that bearest the name of a Christian abhor to commit this wickednesse so foule and so much detested euen by heathen men-and by the very bruit beast assure thy selfe that how secret soeuer it be God beholdeth it and if not heere yet heereafter he will open it to thine eternall confusion Against fornication Or the act of vncleannesse is committed with a single woman by a single man for if either be married it is adultery but this is fornication the punishment of this sin of old was to be enforced to marry her that was defloured and to pay her father fifty shekels of siluer Deut 22.29 and if her father refused to giue her to wife vnto him he was to pay mony according to the dowry of virgins Exod. 22.17 And straightly hath the Lord charged saying Deut. 23 17. Vers 18. There shall not be an whore of the daughters of Israel nor a whore-keeper of the sonnes of Jsrael And in the verse following a whore is compared vnto a dog for â—hou shalt not bring saith the Lord the hire of an whore nor the price of a dogge into the house of the Lord. This sin is next vnto adultery and so placed euery where in the Scriptures both because it is next vnto it in foulnesse before God such as that whosoeuer falleth into the one neuer maketh conscience of the other Many waies is this a most detestable sinne 1. Because indignity is hereby offered vnto Christ the member of Christ being thus made the member of an harlot 1 Cor 6 14.15 for Know ye not saith the Apostle that your bodies are the members of Christ shall I then take the member of Christ and make it the member of an harlot God forbid Know ye not that he which coupleth himselfe to an harlot is one body 2. Because that by no sinne is the body so much wronged as by this vncleannesse wherefore the same Apostle proceedeth and saith Euery sinne that a man committeth is without the body Vers 18. but he that committeth fornication sinneth against his owne body That is actually cutting off himselfe from Christ hereby and dissoluing the couenant with his God For the Lord hath vouchsafed to ioyne vs that beleeue vnto himselfe in marriage now by other sins we offend greatly this our dearest loue and are blemished and made loathsome vnto him so as that he is at the point of cutting vs off but by fornication either spirituall which is with Idols or corporall a man cutteth himselfe off from God 3. Because that by fornication the Spirit of God the Spirit of all comfort is wronged and that extreamly being thrust out of his owne house and temple for your body Vers 19. as it followeth in the same chapter is the Temple of the holy Ghost bought for a price and is not your owne All which being put together or
any one of which sheweth this sinne to bee abominable to all Christians that are not of feared consciences and altogether without feeling of Gods grace towards them Gen. 38. And it is to be noted that whatsoeuer difference hath been put betwixt the punishment of this and adultery yet it appeareth euen before Moses his Law this sin was death for when Thamar Iudahs daughter in law had played the harlot Iudah hearing of it commanded that shee should bee brought forth and be burnt to death Gal. 5.19 And amongst the Turkes they are punished with eighty stripes and how slightly soeuer these sinnes of fornication and adultery bee passed ouer amongst men in these miserable times there is a greater punishment then a thousand bodily deaths expressly threatned heereagainst viz eternall death for he that doth these things saith S. Paul shall neuer enter into the Kingdome of Heauen Gen. 6. Secondly this ranketh them with men of the old world who are said to haue taken wiues of al that they liked that is by bruitish and inordinate comming together with them before they tooke them and with vncircumcised Shechem who first defloured Dinah and then would haue married her Gen. 34. but he smarted for it hee and all the men of the City being slaine therefore Thirdly this is a continuall heart-smart and griefe vnto them euen when they behold that which otherwise would be one of their greatest worldly comforts viz. their first-borne or any other in what number soeuer being the fruit of the body whom when they behold they hehold their sinne and if contrariwise it be a ioy as it is to many woe is vnto them the guilt of their sinne is yet vpon them Against Incest Or the Act of vncleannesse is committed with a neere kinswoman viz. the Aunt the Sister or the Wiues Sister c. and this is Incest Leu 20.10.11 whether it be in marriage or out of marriage and so heinous is this that death is appointed for a punishment heereof 1. Cor. 5.1 When Saint Paul heard that one among the Corinthians had taken his Fathers wife he detested it as abominable and so abominable as that the like was not heard of among the Gentles and ceaseth not till he had caused him to bee excommunicated and cast out of the Church of Gods people How is it a sinne of Incest in a man to marry his brothers wife whereas the Iewes were commanded to rayse vp seed to their childesse brethren how shall these two Lawes bee reconciled The law against Incest is generall binding all people of all countries Answ and perpetuall for euer the law of the brothers taking the brothers wife wanting issue was a speciall exception to this law peculiar to the Israelites and to last but for a time whilst there was a speciall reckoning made of the first borne and of his seed still continuing him as it were aliue thus typifying the first borne amongst many brethren who without hauing any seed further raised vp vnto him doth himselfe remaine aliue for euer Wherefore in no case may the like now be tollerated for it is a foule sinne Polygamy Or the act of vncleanesse is with a second wife in the time of the first for howsoeuer it may seem that there is no direct law against this and because the most holy Patriarchs had many wiues that it is no sinne to haue more wiues together yet now certainely it is no lesse sinne then Adultery in continuall practise to take a second wife Leâ—it 18.18 during the life of the first For first there is a direct Law against it made by God himselfe Thou shalt not take vnto a wife her sister during her life which may also be read one wife vnto another that is a second whilest the first is liuing Otherwise it might be lawfull the wife being dead to marry her sister which is against all equity of these lawes For whatsoeuer woman becommeth any way thy sister Leuit. 18.11.16 thou mayst not marry if she be but the daughter of thy fathers wife begotten by thy father or thy brothers wife and the reason is because she is thy sister onely such an one as is called sister but is not viz. the daughter of thy fathers wife begotten by another husband mayst thou marry But thy wiues sister is thy sister and therefore it is vnlawfull to marry her though thy wife be dead whence it followeth that this law must be vnderstood as being against Bygamie which is hauing two wiues together though they be not sisters but strangers one to the other 2. The first institution is against it God making but one man and one woman and why did he make but one saith Malachy because he sought a godly seed 3. There is no expresse and positiue tolleration throughout al the book of God for hauing more wiues together then one Malac. 2 15. but much to the contrary They twaine saith Christ shall be one flesh Matth. 19.5 1. Cor. 7.1 not three or more And To auoyd fornication saith Paul let euery man haue his owne wife and euery woman her owne husband not wiues or husbands And Lamech is branded to be the first that had two wiues Obiect It is not a toleration when Abraham doth hearken to Sarahs voyce willing him to goe in to his maid Hagar and when she being with child by him hath an Angell sent to comfort her in regard of that she went withall And when Nathan telleth Dauid that the Lord had giuen him Sauls wiues and concubines And when Iacob obtained so much fauour in the middest of his wiues and concubines Sol. It seemeth to haue been a secret and implicite toleration to them in particular and so for others of those times but what is that to vs vnder the new Testament The Lord who made the Law can dispense with his Law as it pleaseth him for ends best knowne to himselfe Though it were no sinne in Abraham taking Hagar vpon his wiues motion Socrat. lib. 4. cap. 26. yet it was a sin in the Emperour Talentinian to take Iustina vpon the commendations of his wife Seuera and to make a law to tolerate it in others Though it were no sin in Iacob to take foure wiues and concubines yet it was a sin in the Emperor Charles the Great Whence it appeareth how grosse the impudency of the Pope is who hath taken vpon him to dispense with these sins as with incest in Emanuel King of Portugall who married two sisters and Katherine Queene of England had two brethren and Ferdinand King of Naples married his aunt by the dispensation of Pope Alexander the sixth and Pope Martin the fifth gaue leaue for a man to marry with his owne sister The same may be said of fornication and whoredome the Popes of Rome do generally tolerate it taking tribute of the stewes Lastly there is an act of vncleannes committed without a companion namely by wilfull
as is shewed in the Iewes Ezech. 18.29 saying The way of the Lord is not equall but of their owne waies they thought most highly The weakenesse of the whole man is such as that he is not able to thinke a good thought 2. Cor. 3 5. and as a dead carcasse corrupteth of it selfe and stinketh more and more so a naturall man increaseth in corruption till that he becommeth most vile and runneth on to doe things euen against nature And lastly so apt is he to turne the best meanes into corruption as that Christ himself is made a stumbling blocke hee that was giuen to raise vs vp to heauen Sam. 1. is made an occasion of stumbling and falling the grace of God which appeareth for our saluation is turned into wantonnesse Man assisted by Gods grace and regenerate Thes 3. Man cannot perfectly keepe the law 1 Iohn 3 9. cannot perfectly fulfill the Law but faileth still in many things For though a man be now spirituall and guided by Gods Spirit not to sinne as men naturall according to Saint Iohn yet the flesh the old man corrupt nature is not altogether expelled but remaining for their humiliation and the exercise of grace in their spirituall combate hindreth them from doing perfectly the thing they would and swayeth them oftentimes to the thing they would not Euen as a very dull scholler being excellently taught and much laboured vpon by a most skilful Schoole-master yet through defects of his nature is imperfect in his learning and erreth in exercises of learning sometime in against Orthography sometime in false Latin and sometime in frigid inuention misplacing of words and vsing vnproper words vntill that in continuance of time he comming to perfect age all these faults come to be amended So the scholler taught by Gods Spirit shall at the last namely in patria come to perfection and be without all error and sinne but through the vntowardnesse of his nature cannot here in via doe any exercise but there be faults escaping him 1. Iohn 1.8 Iames 3.1 Rom. 7.21 Hence it is that Saint Iohn saith If we say that we haue no sin we deceiue our selues and there is no truth in vs and Saint James In many things we sinne all and Paul acknowledged it in himselfe When I would doe good euill is present with me So that both Pelagianisme is to be reiected that teacheth man to be able out of the strength of nature to keepe the Law and semipelagianisme that is Popery teaching that the regenerate are able perfectly to keepe it yea to doe more then it requireth which they call workes of supererrogation Can no man attaine to perfection of righteousnes according to the Law how then is it that some are said to be perfect according to that speech of the Apostle So many as are perfect let vs be thus minded Perfection is two waies to bee vnderstood either as it is opposed to imperfections and wants Perfection two fold and this is perfection of degrees whereby the law is kept without failing in any thing or as it is opposed to hypocrisie and this is perfection of parts whereby what is outwardly professed is inwardly imbraced so that as the outward part maketh a good shew the inward part is also right and sincere And thus Dauid Iosiah and others are said to be perfect and not otherwise and thus euery regenerate man can and doth in some measure approue himselfe for perfect though amidst great weakenesses Quest 107. What is the breach of the Law and the punishment hereof Answ It is firme which if it be but once committed onely and that but in thought it makes the person committing it subiect to Gods eternall curse which is euerlasting death in hell fire the torments whereof are vnspeakable without any end or ease 1. Iohn 3.4 Rom. 7. Explan Next vnto the consideration of mans weakenesse towards the Keeping of the Law commeth to bee considered the punishment due vnto him therefore And here first I say that the breach of the Law is sinne because sinne as Saint Iohn teacheth is a transgression of the Law and without the Law saith Saint Paul sinne is dead And this sinne though it be but one once only committed yea but in thought subiecteth the sinner to the eternall curse of God For that inbred corruption only euen before it breaketh into action maketh all men guilty of death according to that By the offence of one man Rom. 5.18 Iames 2.10 the faule came on all men to condemnation But much more if any man obserue the whole law and yet faile in one point he is guiltie of all as being actually a sinner also Now the punishment which is here said to bee death is otherwise called the curse Deut. 27.26 for cursed is he that confirmeth not all the words of the Law to doe them It is called hell fire damnation the second death vtter darkenesse the worme that neuer dieth and fire that neuer goeth out the extremitie being such as that it causeth continuall weeping and gnashing of teeth for sorrow and no one drop of mercy is granted to ease any part of these torments and all this is not for some long time but thousand thousands of yeares and still as farre from end as at the first beginning Quest 108. Is it not iniustice to appoint so great a punishment for euery sinne yea euen for the least Answ It is very iust and right for the Lord to adiudge the very least sinne to hell fire because his marke which is perfect holines set vpon man in his creation is remoued and a marke with the deuils brand is made vpon the soule of the sinner for which it is iust that the deuill and not God should now haue such a soule Mark 7.23 Explan The Lord which is iust in all the waies and righteous in all his workes cannot bee vniust in punishing sinne Therefore this heauy censure against the least sinne cannot but bee most iust and that this may more plainely appeare wee are not to consider of sinne as of an offence meerely whereby a law is broken but as of a blemish whereby the soule is steined and so made vnfit to bee a citizen of heauen where only holines dwelleth and none vncleane thing may enter This blemish also is so great as that it is said to defile the whole man and that with such filthinesse as is most loathsome Now this being the case of any sinner is it not iust with God to condemne him to the place fit for him and much more because he preferreth by sinne Satans bage and cognisance before the Lords Sinne worthy of hell fire Againe euery sinne is an offence against an infinite maiesty euen the smallest as wel as the greatest for the same God which hath said Thou shalt not commit adultery hath said also Iames 2.11 thou shalt not kill He that hath said thou shalt not doe ill hath also said thou shalt
not thinke ill Now according to the greatnesse of the person offended the offence is to be estimated if it be against a temporall King it is a temporall death if against the eternall King it is eternall death in hell For it is not with God as with man whose lawes if they bee broken yet being of diuers sorts onely such as concerns the Kings person are reckoned to be against his Maiesty others against this or that subiect onely but the lawes of God doe all concerne his royall person and any breach is rebellion as Samuel called the sinne of Saul sparing the Amalekites 1. Sam. 15.23 Rebellions is as the sinne of witchcraft and therefore worthy of death and damnation Quest 109. If no man can perfectly keepe the Law wherefore then serueth it The vse of the Law Answ Of excellent vse notwithstanding is the law of God 1. To humble vs in regard of our miserable estate hereby discouered 2. To beare rule of good life vnto vs. 3. To bee a Schoole-master to bring vs to Christ Explan Seeing the end of the Law now is not the perfect obseruing of it in all things without any faile that the doer might so be counted worthy to liue which is impossible it is needefull to bee considered to what end it now serueth Rom. 7.9 And the first is to beate downe pride and to humble the most holy and best men liuing For I was once aliue saith the Apostle without the Law but when the Commandement came sinne reuiued and being more reformed by Gods grace seeing what by the Law he ought to doe and what through infirmitie hee did Verse 24. he crieth out O wretched man that I am who shall deliuer me from the body of this death And as the Apostle so euery man that hath his eyes open to see into the glasse of the Law and thereby his miserable estate seeth himselfe so wretched sinne being about him to defile him the threatnings of the law before him the flesh behind still putting him forward to sinne aboue him the Lord ready to take vengeance on him and vnder him hell fire the bottomlesse gulfe ready to swallow him vp with the mouth wide open as that hee cannot but ioyne in an holy despaire with the Apostle and condemne himselfe for a most vnworthy wretched sinner And being thus humbled shall he condemne the Law and cast off all care of obedience because it requireth so much more then hee can any way performe Nay hee will the more loue it and admire the perfection of it saying with the same holy Apostle The Law is holy Rom. 7.12.22 and the Commandement is iust and holy and good and I delight in the Law of God concerning the inner man Euen as a student in any Art to the perfection whereof hee cannot attaine such bee the mysteries thereof yet hee is the more rauisht with the loue of it and striueth hard after the perfect knowledge of it and neuer ceaseth He saith not with Esau what is this birth-right vnto mee because hee is tied to an hard taske hereby but with Saint Paul he presseth towards the marke walking that way of good workes which God hath appointed vsing for a rule this holy Law of God Rom. 8. And lastly finding that when he hath done whatsoeuer hee is able he is an vnprofitable seruant worthy of Gods eternall displeasure he is driuen to seeke both meanes of satisfaction for his delinquencies and failes and helpe to doe this hard task vnto which of himselfe he is so vnsufficient and this satisfaction and helpe is the Lord Iesus Christ alone For that which was impossible to the Law in as much as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh and for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in vs. Gal. 3.24 And thus doe we see the third and last end of the Law viz. to bee a schoolemaster to bring vs vnto Christ and this schoolemaster is both the Ceremoniall law tutoring and teaching by rudiments and figures as little children those that were not come to full age vnder the Gospell and to vs more principally the Morall Law shewing the great neede which wee haue of a Sauiour and driuing vs vnto him as our onely refuge to be made righteous according to that The law was our Schoole-master to bring vs vnto Christ that we might bee made righteous by faith Quest 110 How may wee bee saued from our sinnes Answ Onely by the bloud of Iesus Christ laid hold vpon by a true and liuely faith 1. Iohn 1.7 Explan Being brought to despaire by the sight of our sinnes in the glasse of the Law and of the horrible punishments due therefore it is necessary that wee now looke for a remedy against so great danger as the cunning Chirurgion when he hath searched a festered soare to the bottom applieth himselfe to the Cure And our onely remedie is the bloud of Iesus Christ according to that comfortable speech The bloud of Jesus Christ his Son cleanseth from all sinne If all Angels and men should haue done their vttermost to deliuer and saue one soule it were altogether vaine they being all finite the punishment by sinne deserued infinite and therfore such as could neuer bee satisfied for by creatures finite but in an infinite time It pleased the Lord for this cause to send his onely begotten Sonne into the world that whosoeuer belieueth in him should not perish Iohn 3 16. but haue life euerlasting And his bloud doth saue from all sinne 1. By expiation 2. By sanctification Expiation Expiation is the satisfying of Gods wrath due to sin by bearing the heauy burthen thereof and this did the Lord Iesus Phil. 2.8 when he abased himselfe and became obedient to the death euen to the death of the crosse when he redeemed vs from the curse of the Law Gal. 3.13 1. Iohn 3.16 being made a curse for vs for it is written Cursed is euery one that hangeth on the tree when in loue he laid downe his life for vs. And thus we are by his bloud saued from sin and damnation hereby deserued euen as a condemned person is saued by some other man dying in his stead If it be demanded whether Christ being the Son of God could not haue saued vs by some lesse suffering than death seeing whatsoeuer he endured was of infinite worth I answer that I take it not to be safe affirming or denying this for if we shal say that he could not we should limit his Almightie power if that he could we should call in question his diuine wisdome wherefore I say that he could not so abundantly haue manifested his loue towards vs any other way but by dying for vs and therefore let it suffice to know that hee haâ—h voluntarily and of his owne accord suffered death to deliuer vs from death and damnation
Sanctification Secondly sanctification is the vertuall diffusing of his bloud in our hearts and in euery corner thereof by the working of his holy Spirit to the cleansing of them from sinne so as that it hath no more dominion ouer vs Rom. 6.3.4 For all wee that are baptized into Christ are baptized into his death Wee are buried then with him by baptisme into his death that as Christ was raised from the dead by the glory of the Father so we also should walke in newnes of life Rom. 8. â— 2. Cor. 5.77 And such as are in Christ are described thus Which walke not after the flesh but after the Spirit Jf any bee in Christ hee is a new creature old things are passed away all things are become new It is a vaine thing therefore for any man to perswade himselfe of deliuerance from sinne and death by Christ his bloud vnlesse his conscience bee heereby purged from dead workes of sin in newnesse of life to serue God No price paid for the ransome of a flaue can set him at liberty if he stil beareth a slauish mind that he will serue his old master alwaies neither can any friend though he will die for him that deserueth death saue him if he will still desperately cast himselfe vpon mortall danger nor yet can any water of Iordan clense from the foule leprosie if the precepts of the Prophet bee not obeyed No more can that man be any better then a slaue of the Deuill though Christs precious bloud hath been paid for ransome if hee will still liue the seruant of sinne and of the Deuill neither can he be saued from death though our dearest friend Christ hath once died for man that stil by sinning runneth vpon the danger of death Nor lastly can any be cleansed from the leprosie of sin vnlesse his precepts bee obeyed who onely can and doth direct rightly to vse the streames of his bloud for this end and purpose Oh mad men then that hope for deliuerance from sin but haue sinne ruling and raigning in them How happeneth it that being so wise for things worldly and temporall yee haue no more vnderstanding for things spirituall and eternall How is it that yee looke for deliuerance from death by Christs bloud when no power of this death is seene to mortifie and kill sinne in you What word haue yee What promise of God to build this confidence vpon As verily as God is truth yee haue none at all from God Whence then is the ground of your hope What doe you build your comfort vpon vpon a shadow vpon nothing Bee ashamed in time of this your folly flatter not your selues in vaine yee sinners but lay hold vpon saluation whilest it is offered being sanctified and washed by vertue of Christ his bloud in your hearts so that all iniquity being expelled thence it may by power of the same bloud be expiated and neuer appeare to your condemnation at the day of account Now as Christ his bloud alone purgeth from sinne so it of 〈…〉 must be applied by the sinner vnto his own soule by the hand of faith All the water of all riuers will not make a man cleane vnlesse with hands he bee washed with the water no more will Christ his bloud make cleane the soule vnles with the hand of faith it be applied vnto it For this cause as the bloud of Christ is said to clense from all sinne so faith is said to purge the heart from sinne and to iustifie a sinner That precious bloud purgeth 1. Iohn 3.3 Rom. 3.28 and iustifieth as the cause materiall faith as the cause instrumentall Q. 111. How is faith first begun wrought in the hart Meanes of working Faith Answ Ordinarily by the preaching of the Gospell of Christ the holy spirit inwardly opening the heart to belieue those things that are outwardly preached to the eare Rom. 10.17 Explan Finding that Faith is the instrument of our iustification and saluation it is necessary to consider how or by what meanes this instrument is purchased that if it be wanting it may bee sought here if it bee already attained the meanes and giuer hereof may bee magnified and honoured The meanes therfore I say is the Gospell published and made knowne vnto vs which the spirit opening the heart it beleeueth For Faith commeth by hearing and hearing by the word of God and this word thus working faith is the Gospell the Law driueth to despaire the Gospell erecteth by hope the Law threatneth and filleth with feare the Gospell promiseth and filleth with comfort the Law sheweth our miserable estate and what need we haue of a Sauiour the Gospell sheweth a remedy against this misery and pointeth out vnto vs our Sauiour Then must be a kind of faith or assent to belieue the Law also but this is not the Faith by which wee are saued from the Law but when this is and the Gospell is preached euen as a man at deaths dore through extreame sicknesse at the newes of some soueraigne remedy lifteth vp himselfe taketh it and is recouered So the sinner euen dead by the Law at the newes brought in the Gospell of a remedy lifteth vp himselfe with hope and by faith taketh it and is recouered out of his danger And being so sicke of sinne and weake as that he cannot of himselfe doe it the holy spirit is ready holding vp the hand and opening the mouth of the soule to enable it to receiue this wholsom medicine as in the case of Lydia of whoÌ„ it is said that A certaine woman named Lydia Acts 16.14 a seller of purple of the City of the Tbyatirians which worshipped God heard whose hart the Lord opened that she atteÌ„ded to such things as Paul spake Qâ—â—st 112. How is faith encreased Ans Chiefly by prayer reading preaching and hearing of the word and receiuing the Sacraments for if these be well attended we will not be wanting in workes of mercy and righteousnesse Exercises of Faith Rom. 10.14 Explan Of Prayer the Apostle speaketh as of a chiefe fruit and exercise of Faith for How shall they call vpon him saith he in whom they haue not belieued So that if there be faith that setteth a worke presently to pray When the disciples belieued a chiefe care which they had was to be taught to pray wherfore they come to Christ saying Lord teach vs to pray as Iohn also taught his disciples And great reason is there Luke 11.1 that faithfull people should pray often prayer being a proper worke of faith euen as to speake is proper vnto man whence it is that the Kingly Prophet saith I belieued and therefore I spake or prayed as if he should say I had vtterance and therefore I vttered for what difference betwixt the tongue of man and beast but in the speech and what difference betwixt the beleeuer and the atheist if he prayeth not 1. Tim. 4.5 Againe as faith purgeth man so
disanull them and against all defects if there be any in our lawes and neglect of the execution that the defects may be supplied the execution of good lawes better lookt vnto for the furtherance of Gods kingdome Hinderances of Gods kingdome in the ministry In the ministery there may bee also many hinderances of this kingdome against which we pray 1. Ignorance and vnaptnesse to teach for euen as the childe without milke perisheth and hauing too little languisheth so the poore soules of men vnder ignorant ministers or such as be vnapt to teach them doe perish and decay Hos 4.6 1 Tim. 3. 2 Tim. 2.15 My people perish saith the Lord for want of knowledge and a Bishop saith the Apostle must be apt to teach he must know to diuide the word of truth a right 2. We pray against heresie in them whereby the milke of the word as with poyson is corrupted and turned to the destruction of soules Of this hinderance S. Peter speaking 2 Pet. 3.16 saith that there bee many hard places in the Scriptures which the ignorant and vnstable peruert vnto damnation And like vnto this are prophane and vaine bablings which by the Apostle are compared vnto the Canker and Gangreene tending to the destruction of the body Wherefore wee pray 2 Tim. 2.27 that no such preachers may creepe in or be suffered in the Church as doe teach hereticall opinions vainely and prophanely handle the holy Word to the disgrace thereof amongst the hearers 3. Wee pray against idlenesse in Ministers taking the fleece and fat of the flocke but through lazinesse and carelesnes suffering the wandring to be out of the way the feeble without pasture and the diseased and weake without cure and exposing all to the rage of the deuouring Wolfe If hee that hath the keeping of a tower against the enemy committed vnto him and a reward therefore shall sleepe and neglect his charge he is worthy of death by the Martiall Law and he that taking wages and hauing any worke committed vnto him if through sloath he doth it to halues or to quarters he is worthy to bee punished as a thiefe So and much more they which take charge of soules and wages therfore a spirituall worke in hand and hire to doe it and yet are sloathfull and giuen so much to their ease as that they labour not in this worke by preaching praying exhortation yea and by good example of life shall answer as theeues and robbers and vndergoe the vtmost of Gods Law Wee pray heere that if there be any such O vtinam nusquam they may bee diligent or else speedily remoued and more painfull and faithfull placed in their roome 4. Wee pray against wickednesse in the life and conuersation of Ministers for a Bishop must be vnreprouable Leui had both the Thummim and Vrim committed vnto him 1 Tim. 32. When wicked ministers are wicked liuers though they teach things good and the way right yet such a cloud is cast ouer their doctrine that it shineth very dimly and few or none see to follow after it when like Images shewing the way they are seene to stand still without motion they are held as idols to be teachers of lies and what they shew is not imbraced Particular hinderances of Gods kingdome The particular hinderances of Gods kingdome are such as be in euery priuate person in particular These are first Infidelity and vnbeliefe whereby the dore of the heart is shut vp against the Lord that hee cannot rule there as King Heb. 4.2 Where vnbeliefe was it is noted that Christ could doe no great matters Lydiu had her heart opened before that the power of godlinesse wrought in her The Iewes are noted to haue had the world without profit because their hearing was not mixed with faith Faith was the first thing which Satan vndermined in our first parents to beat downe Gods kingdome it is the first thing wherin Paul laboureth with King Agrippa to make him a member of Gods kingdome As all things are possible to faith so it is impossible that any good thing should be with vnbeliefe Wee pray therefore here against this vnbeliefe that the Lord would open our hearts to belieue his word and all the promises and threatnings therein contained 2. Impenitency and hardnesse of heart whereby the mind is without relenting for sinne and reioyceth rather heerein and as the hand by often handling of hard things becommeth daily more hard and insensible so by sinning the conscience becommeth more hard and without sense or remorse for sin Luc 3. Wherefore when Iohn would prepare the way for the Kingdome of Christ hee preacheth repentance the putting away of this hardnes in sinning Esa 66 2. and when the Prophet Esay would describe such a man as with whom the Lord doth dwell to rule and raigne in him he saith that he must be humble contrite spirit and tremble at his word Wee pray then heere that the Lord would take away the heart of stone out of vs Ezech. 11.19 and giue vs an heart of flesh as he hath promised so that the power of sinne may be shaken we may tremble for sinne past and resolue vpon newnesse of life for the time to come as good subiects of Gods kingdome 3. Any one raigning sin which is when the soule is quiet in some priuate secret sinne and doth not striue earnestly against it For let it be neuer so small if there be a willing going on in it it is a raigning sinne and God cannot reigne in that heart Let not sinne therefore saith the Apostle Rom. 6.12 raigne in your mortall bodies Eph. 5.14 Hee that promiseth to the enemy of the Land but one peny or one egge towards his maintenance to inuade the countrey is no good subiect to his Prince no more than hee that promiseth horse man and armour neither is he a good subiect of Gods kingdome that resteth and without checke nesteth in lying in petty swearing in vaine talking or euill thinking and fighteth not against these Awake thou that sleepest stand vp from the dead and Christ shall giue thee life if thou sleepest in any sinne thou art without life out of the Kingdome of light 4. Negligence in superiours towards inferiours in parents masters or the wealthy towards the poore children or seruants suffering them to sin leauing them vntaught forbearing to admonish them to further Gods kingdome in them Leuit. 19.17 For if it be a sinne of neglect in any man to let his familiar friend to sinne vnreproued much more is it in such as haue some authority annexed vnto their persons they sinne against that Charge Thou shalt plainly rebuke thy neighbour and not suffer him to sinne 5. We pray therefore that all gouernours of families may shake off negligence towards their charges and though it be painfull vnto them labour to further Gods Kingdome in their families and that the rich in disposing the liberalities
prescribed vnto the Iewes in punishments of crimes euen against the expresse Morall Law Theft Adultery c. But referring the agrauation or mitigation of such penalties to the nature and propensitie of particular Nations and to the necessities of diuers times and occasions To the Iewes saith he God was peculiaris legislator and as a wise Law-maker ordained those Lawes with a singular respect to that people and so hee there concludeth against fome more nice then wise impostures of those lawes vpon vs Quod iactatur a quibusdam fieri contumelium Legi Dei per Mosen Latae quum abrogatâ illâ nouae aliae illi preferuntur vanissimum est It is an idle conceit to think that it is any disrespect to Gods Law deliuered by Mâ—ses if other new lawes be preferred before ti and established in stead of it To this authoritie of Caluin and others I may adde this euident reason for the refuting of that motiue drawne from relation to the Morall Law What Law of the Iudicialls of the Iewes nay what Ciuill Law almost at all in any orderly Common-wealth throughout the world tendeth not to the maintaining some Morall Law and forwarding some duty concerning the liues goods chastitie good name peace and iustice of and among our neighbors must therefore the Lawes I meane the iust and honest lawes of all other Nations bind vs must the same penalties in euer seuerall offence be currant through the world Surely I know no Law for that Generall equitie is diuersified by particular and not onely due punishments but also offences are truly greater and lesser in varietie of times places and people especially in those actions which conserue the more remote parts and skirts of the Morall Law What shall wee say then ate we Christians no more in dutie tied to the Iudicials of Moses then to the Positiue Lawes of the Persians Lacedemonians or the Romans made for the punishment of vice and vpholding of common honestie I dare not in any wise say or thinke so These were deuised by the light of Nature only those suggested by immediate reuelation from God and therefore incomparably exceeding for eminent wisdome and iustice Nay moreouer the Iudicials howsoeuer they haue not in themselues any obligatory power or legall force to bind other Estates and Kingdomes yet in regard of the generall equitie implied in them they remaine as a seasonable and conscionable direction vnto Law-makers now adayes in Christian Common-wealths where the nature of the people and strong motiues from experience doth not enforce another way This exemplary direction though it be lesse to be regarded in those prouisions which are most circumstantiall and variable as being farre off a kind to the Morall Law yet me thinks in the more essentiall and fundamentall parts of the perpetuall and vniuersall Morall Law the discreet imitation of Gods positiue Lawes is very requisite It pertaineth not to vs priuate subiects to prescribe but onely to wish and mention with humilitie what we conceiue out of a good conscience For my part in my poore vnderstanding it many times grieueth me to thinke how in our dayes the foule adulterer vsually escapeth in a manner vnpunished and the pilfering cut-purse is trussed vp on the cursed tree without redemption whereas Gods positiue Mosaicall law strake farre deeper in the former and in the later more gently prouiding also in this a meanes of reliefe to the party wronged by accumulated restitution If any man be so presumptuous as in this heinous crime of violating wedlocke to take Sanctuary in the new Testament and to claime thence impunity for this impuritie I see not what ground of mitigation can bee built vpon that which is by some alleaged out of Saint Iohn Iohn 8. how Christ dismissed the Woman taken in Adulterie without punishment for hee was no Earthly Iudge and did this onely to take downe the insolencie of the proud Pharisees which were greater and more stiffe sinners then shee was Wherefore let vs mourne for the impuritie which is now adayes in this case and seeke to the Lord for a redresse heerein by moouing the hearts of the higher powers to consider of it and to fortifie the law against so spreading and dangerous an euill The third thing to be further generally spoken of is the difference betwixt the Law of the old Testament and the Gospell Differences betwixt the old testament and the new which is of the new and these doe differ 1. In the manifestation the Law is knowne by the light of Nature as hath been alreadie shewed euen before that it was solemnely giuen but the Gospell is a mystery vnto Nature as Saint Paul calleth it saying Without all controuersie 1. Tim. 3.6 great is the mysterie of godlinesse it is a thing hidden from mans reason yea from the very Angels according to that of Peter 1. Pet. 1.12 Which the very Angels desire to behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth prying into a thing ouer-veyled and hidden from sight It was first reuealed by God himselfe after published by Angels by Men by Children by Deuils and by dumb Idols 2. The Law doth onely shew what is to bee done that God may be pleased but here leaueth vs without instruction how to do it because that way which it setteth downe is to vs impossible but the Gospell doth fully informe vs how this may be done namely by Iesus Christ who hath fulfilled all for vs and is made vnto vs belieuing in him righteousnes as the Apostle teacheth and so the one may rightly be termed the Law of Faith the other of workes 3. The Law is full of terrible threatnings and without comfort in the promises thereof because nothing is promised but vpon too hard conditions Doe this and thou shalt liue it doth therefore only cast downe and wound with the wounds of deadly sinne Rom. 7. Gal. 2. by it none can be iustified or saued according to the doctrine of the Apostle in sundry places but the Gospell serueth to heale all our wounds and to lift vs vp with comfort for that it is full of sweet promises flowing from Gods meere grace and mercy so that how vnworthy soeuer we are yet turning to the Lord by true repentance wee may be iustified and saued hereby The law is therefore the letter that killeth the Gospell is the spirit that giueth life 2. Cor. 3.6 Gal. 3.24 Lastly the Law is a Schoolemaster to bring vs vnto Christ as the Apostle saith for as without a Schoolemaster first had and vsed for entrance in rudiments children come not to the vniuersities so without the law we cannot be sufficiently taught to be preferred vnto Christ because we rest coÌ„tented through ignorance in sin wounded to the death and yet not knowing that we need to seek a remedy but the Gospell admitteth vs vnto Christ and incorporateth vs into his body it opneth the gate vnto vs and giueth vs entrance into his most stately pallace of heauen The