soften and quicken the dead hearts of men which lye a sleepe in this extreeme miserie and bondage All vnder the curse are vnder death and vnder the Prince of death Rom. 5.12.11.32 Heb. 2.14.15 All without Christ are vnder the curse Gal. 3.10 therefore all without Christ are vnder the Prince of death All vncleane people are in league and communion with vncleane spirits Mat. 12.13 All without Christ are vncleane Iob. 14.4 15.14.15 therefore all without Christ are in communion with vncleane spirits Quest 31. Now to conclude this point I pray you tell vs wherefore doth the Lord suffer Sathan thus to tyrannize and rage in this world Ans The Lord permits euill spirits in this world First for the manifestation of his great iustice and wrath vppon the vessels of wrath prepared to destruction Rom. 9. for these God plagues many waies in this life by wicked spirits Exod. 7.8.9 Chapters Secondly They are sent often to chasten and to humble Gods Children for the manifestation of his loue and mercie vpon the vessels of glory whom hee vouchsafeth to redeeme from this bondage by his Sonne Iesus Christ who sets them free to praise his mercie for euer Iohn 3.16 1. Iohn 3.8 Iohn 8.32.34 2. Cor. 12.4.5 Thirdly that we might euer consider and looke well to our standing in this world for that wee bee in warfare and in pilgrimage 1. Cor. 10 13. if we intend therefore to make our abiding here God will stir vp the instruments of his wrath to awaken vs let vs then stand fast and be watchfull Eph. 6.12.13 Quest 32. Now let vs heare what is the second great and generall euill which is common to all the posteritie of Adam before they be redeemed by grace in Iesus Christ Ans The second euill which followed the apostacie of Adam and hath possest all his progenie is originall sinne and the corruption of nature The regiment of sinne wherby all men liuing are come vnder the dominion of sinne and that saying of the Apostle Rom. 5.21 Sinne hath raigned vnto death is true of all the sonnes and daughters of Adam before grace raigne in them by righteousnesse vnto eternall life through Iesus Christ our Lord. That our naturall corruption is hereditarie and hath infected all Adams progenie is very euident by this Scripture Like as al debt binds the debtour to inprisonment wher there is no paymēt to the creditor so sin binds vs vnto death as to a prison when there is no satisfaction for sinne Rom. 5.12.13.14 Wherefore as by one man Sinne entred into the world and death by sinne and so death went ouer all men by him in whom all men haue sinned For vnto the time of the Law was sinne in the world but sinne is not imputed while there is no law But death raigned from Adam to Moyses euen ouer them also that sinned not after the like maner of the transgression of Adam which was the figure of him that was to come In these verses and the rest of the Chapter obserue well these comparisons First by Adam came sinne By Christ comes righteousnesse Secondly by sinne came death by righteousnesse comes life Thirdly Adams sinne went ouer all Christs righteousnes is imputed to all beleeuers Fourthly Death raignes ouer all Adams Sonnes before grace life is graunted freely to all the adopted Sonnes of God Quest 33. First I pray you tell mee what names giues the Scripture to this naturall corruption which the learned diuines call originall sinne Ans First it is called that Sinne. Rom. 5.12 that is the hereditarie euill Secondly That Sinne that dwelleth in vs. Rom. 7.17 for that no sinne so continueth in the beleeuer as this doth to the day of death therefore it is called Heb. 12.1 that Sinne that hangeth so fast on Thirdly The Law of the members because it hath all members and parts of our body at commaund before grace to obey it and to bee ruled by it as by a Law Rom. 7.23 Fourthly it is called often concupiscence or lust Rom. 7.7 Iames. 1.14.15 beecause it is the mother of all vncleane motions and lusts in vs. Fiftly The old man Rom. 6.6 so hee cals the whole masse of our corruption Sixtly the flesh beecause this rebellion so much appeares in the outward parts Gal. 5.17 Eph. 2.3 Quest 34. Many there are which denie that there is such a dangerous corruption in our nature for the Papists say it hath not the very nature of sin but is a froth and hath some appearance of sinne The Pelagions say there came no such sinne from Adam by generation or naturall propagation but by imitation the Anabaptists say that since Christs incarnation there was neuer any one borne in sinne Ans It is very cleere by the light of Gods word that there dwelleth in our nature a contagious infection which wee haue by propagation from our Parents These Scriptures yeelde a pregnant proofe which cannot bee gainesayd Moses saith Gen. 6.3.5 8.21 The imaginations of mans hart are euill from his youth here the Lord condemneth our very nature as euill assuring vs it hath a secret poyson in it Dauids testimonie Psal 51.7 Behold I was brought forth in iniquitie and in sinne did my mother conceiue mee Iob condemneth our nature as poysoned and infected when hee saith Chap. 14.4 15.14.15 Who can bring a cleane thing out of filthinesse or vncleane and againe What is man that he should be clean and he that is borne of a woman that he should be iust Paul saith our very nature is poisoned accursed when he saith wee are all by nature the children of wrath Ep. 2.3 Ro. 7.18 for I know that in mee that is in my flesh dwelleth no good thing Lastly this holy Apostle to the Romaines 5.12 sheweth plainely how sinne came into our nature by propagation and 7. Chapter how it dwels in our nature euen in the state of grace fighting against Gods Law and holy spirit in the regenerate during this present life Quest 35. Now describe this sinne plainly according to the Scriptures Definit Ans Originall sinne is that naturall corruption which is come into the world by the apostacie of our first parents deriued from them by natural propagation into all mankind infecting and poysoning all parts of men so as before grace and regeneration he hath no strength to moue or incline to any good but to euill onely and thereby also hee is subiect to the first and second death till hee bee freed by grace and faith in Iesus Christ Quest 36. The Apostle also addeth in the 5. Chapter to the Romaines ver 14. that death also raigneth is not this a third and euill consequent Ans There are many euils haue followed Adams fall and accompanied our corruption which we haue from him but these two before named are principally to be noted for they cause all the rest Death raignes beecause of that sinne which dwelleth in vs. These bee three terrible kings or Tyrants rather
as any ship without mast or sterne in the middest of the sea from hauen surely therefore I will vnload my euill wares and goe vnto the holy word of God that I may buy more without monie that I may search for wisedome as for treasure and for knowledge aboue precious stones O my soule thou hast too long dwelt among these rocks of offence and vnprofitable friends therefore yet at the last sit downe at the feete of this mountaine bee not afraid of the voice of God hee that harkneth to him hath chosen the better part which shall neuer bee taken from him The third Law Thou shalt not take the name of the Lord thy God in vaine Exod. 20.7 for the Lord will not hold him * Or Impunem guiltlesse that taketh his name in vaine Question 86. Scope NOw Let vs heare first what the scope and summe is of this Law Answere The scope and principall purpose of Gods spirit in this Law is that we haue the excellent Maiestie and name of Iehoua in most high and honourable estimation with vs. The true worshipper beeing taught to worship Iehoua alone and in that forme and manner hee hath prescribed here hee is straitlie charged to thinke and speake of Iehoua with most high reuerence as in the first petition of the Lords prayer our first request and desire must bee that God would giue vs a most religious and tender care of his glory that his name might bee euer hallowed and no way dishonoured by vs. Quest 87. Proceede to shew what the parts are of this Law and what is the sense and meaning of the words Part â— Ans This precept hath two parts First the Law it selfe Thou shalt not take the name of the Lord thy God in vaine Secondly the confirmation of the Law for the Lord will not hold him guiltlesse that taketh his name in vaine The sence and meaning of the words is this Name First by the word name is ment here any title or attribute of God whereby he is knowne and discerned from the creatures We cannot say properly that God hath a name because plurality for which cause names are vsed falleth not into the single and vndiuided nature of God This word hath these acceptions and significations in Scripture First it is taken for God himselfe Psal 116. ver 13. Secondly it is vsed to signifie the properties and speciall attributes of God properties as strong almightie Exod. 6.2.3 15.3 Ielous Exod. 34.14 Attributes as mercie iustice power and goodnesse Thirdly it signifieth our affiance and trust in God Micah 4.5 Wee will walke in the name of the Lord our God for euer Fourthly for his holy misteries the Word and Sacraments Mat. 28.19 Act. 9.15.16 Fiftly for all the holy worship of God and of Christ as Act. 21.13 I am readie to dye at Ierusalem for the name of the Lord Iesus Sixtly it is vsed for Gods holy will and commandement Deut. 18.19 1. Sam. 17.45 Seauenthly for the glorie of God as Psal 8.1 O Lord how excellent is thy name in all the world which hast set thy glory aboue the heauens Take or assume that is a metaphor taken from precious things which may not bee touched with polluted hands as if hee had said vse not thinke not speake not of my name but with feare and reuerence with care and conscience In vaine that is without iust and good cause and respect Think not of God vnreuerently speak not rashly falsely hipocritically c. Heb. Io linke non expiabit none of the commandements hath these words Maister Caluins sweete words of this Law Labour with all thy minde and thoughts with all thine hart and affections in by all thy words and works to glorifie the name of God For the Lord will not hold him guiltlesse A metonymie for the Lord will not leaue him vnpunished and Saint Iames saith here the meaning is least yee fall into the Lords iudgement or condemnation chap. 5.12 First generally concerning this Law we be here charged so to order our selues in our mindes and tongues that wee neither thinke nor speake any thing of God himselfe or his misteries but reuerently and with much sobrietie that in waying his works wee conceiue nothing but honourably towards him that whatsoeuer our mind conceiueth of him whatsoeuer our tongue vttereth it may agree with his excellencie and with the sacred maiestie of his name and so may serue fitly to set forth his praise and glory that wee neuer rashly or vnreuerently thinke or speake of his holy word and misteries or abuse them to ambition couetousnesse or vainly to seeke our owne praise and glory but that as they beare the dignitie of his name imprinted in them so they may keepe their honour and estimation among vs lastly that wee neuer carpe against nor speake euill of his works as wicked men are wont reprochfully to iest and scorne at them but that whatsoeuer wee heare or see done by him we report it with words to the praise of his wisedome greatnesse and goodnesse Quest 88. Let vs proceed as in the two former Lawes first to consider by what speciall sinnes and vices Gods name is prophaned next by what vertues and good works it is honoured Ans Here first the Lord condemns all the idle and common oathes whereby his name is rashly and vainly abused and prophaned among men quite contrary to this Law and to his great charge Mat. 5.33.37 Iames. 5.12 Three kinds of oathes with vs Of these vaine and common oathes there are three sorts First the impious and terrible swearing by the essentiall names of God Secondly ciuill oathes by the creatures Thirdly superstitious oathes The first kinde are these common among the prophane Sonnes of Beliall in all nations to sweare by God by the Lord by Iesus by Christ by his blood by his bones by his wounds by his death by his life 2. Ciuil oathes Of this kinde were those oathes among the Iewes by my head by the earth by the heauens Mat. 5.33 34 35 The second kinde of vaine oathes among blinde people are these and such like By my soule by this bread by this drink by this monie by this light I see by these ten bloody bones by this good day And many more such like inuentions of Diuells in Papisme and Paganisme and these for distinction sake wee may call ciuill oathes for that they passe as freely as any ciuill speach without check of man or conscience among this kinde of people 3. Superstition The third kinde of oathes sauors altogether of that superstition where it was first borne and bred of this kinde are these specialls following By the Masse by the Rode by my faith by my truth by Saint Anne by Saint Iohn by Saint Mary by the will of God by my holidome by this booke by the foure Euangelists Against this kinde wee haue a speciall charge by the holy Ghost Iosh 23.7 Keepe no companie with
to doe the like or allowed and approued or defended this practice in any man if thy conscience pleads guiltie this Law condemnes thee Eightly whether thou hast amplified the faults of any man his words or actions making them more grieuous then they were that thereby the person might bee more odious and vile before men if thy conscience pleads guiltie this law condemnes thee Ninthly whether thou hast at any time by slanders and false reports sought to insinuate thy selfe into the fauours of any man to the ouerthrow disgrace or hurt of any man if thy conscience pleads guiltie this Law condemnes thee Tenthly whether thou hast or dost accustome thy selfe idlie or vainely to walke about to know learne and carrie and tell tales and newes if thy conscience pleads guiltie this Law condemnes thee Eleauenthly whether thou hast receiued approued intertained Calumniations Libels false reports against any person if thy conscience pleads guiltie this Law condemnes thee Twelfthly whether thou hast spoken any vntruth in place of iudgement for then thy sin is the greater or hast brought any complaint or crime beefore the higher power or into any place of iustice to the hurt of any man and not for the iust and good causes which could not otherwise bee cured and amended if thy conscience pleads guilty this Law condemnes thee Thirteenth inquire all such as occupie the seats of iudgement and iustice as Iudges Aduocates and such like whether they make diligent inquisition for the truth whether they haue receiued gifts or for any respect patronized knowen euill causes acquited felonious persons or condemned the innocent or expounded the Law against knowledge and conscience to the hurt of any man or giuen sentence without any good care of the right force of hearing and examining proofes and testimonies if for any such cause thy conscience plead guiltie this Law condemnes thee Fourteenth inquire whether being a Notary or Scricbe thou hast in any writings added or detracted any thing to the obscuring or corrupting of any good cause or truth in hand to the breding of errour or any contention among men if thy conscience pleads guiltie this Law condemnes thee Fifteenth Inquire with what care and conscience thou hast labored and endeuored to purchase for thy selfe a good name credit and estimation among gods people or hauing a good name for to preserue or being lost or impaired by thine owne or other mens default how thou hast sought by good meanes to repaire it if thou hast neglected these things thy conscience pleads guilty and this law condemnes thee Sixteenth and lastly inquire whether thou dost not studie with all courtesie and loue with all plainnesse and simplicitie to liue and conuerse with men to the good of others to the hurt of no man if thy conscience accuse thee of any negligence or vnfaithfulnesse in procuring grace to any man according to his iust desert when it lyes in thy power to doe it thy conscience pleads guiltie and this law condemns thee The Tenth Law Thou shalt not couet thy neighbours House thou shalt not couet thy neighbours Wife nor his Man-seruant nor hid Oxe nor his Asse nor any thing that is his Question 149. I Pray you giue vs first some generall view of this Law Answere It plainly appeareth by this Law that the loue of God and of our neighbour and not selfe loue is the keeping of the Commandements and that hee liueth best and most holy that so much as may bee liueth and traueleth most for the good of other men and that no man liueth worse and more wickedly then he that liueth and traueleth most for him selfe The Scope of this Law is to humble vs with the sight of our naturall corruption and infection and to banish out of the heart all lusts contrary to the rules of pietie and loue and to cause vs to entertaine with minde and heart all good thoughts godly meditations and desires tending to gods glory and the good of men That wee the better see into this Law to our profit and good let vs follow this order first inquire the sence of the words next to consider the matter what is condemned and commanded in this Law and lastly let vs consider the excellencie of this Law how it differeth from the other nine Commandements and can not well bee knowen much lesse practised of any but of the beleeuer and the man truely renued by the spirit of grace First the Sence Thou shalt not couet thy neighbours house The Apostle expounds these words 1. Cor. 13. ver 5. when hee saith that loue thinketh none euill much lesse desires the hurt of the neighbour in any thing that is his House Wife c These specials are named because the thoughts of mens hearts doe most runne vpon these things which dailie meet vs in this life And by these the Lord condemnes all vaine desires and wandring thoughts of the like kinde whatsoeuer Secondlie what this Law condemneth and commandeth The tenth Law first condemneth in vs first our owne nature as vncleane and accursed Eph. 2.3 for that wee are altogether polluted with that originall corruption which by propagation hath ouerspred and infected all man kinde Rom. 5.12 Secondly for our vncleane lusts thoughts and secret motions which bee in our hearts either proceed from that corruption which hath poysoned our whole nature or be iniected into vs by Sathan or bee kindled by Sathan and our owne flesh both conspiring as it were for our perdition Thirdly for the want of originall iustice and integritie Secondly it commandeth vs first to labour with God and in all the holie meanes he hath giuen vs for a pure and cleane a Tit. 1.15 1. Tim. 1.15 heart or as Saint Peter speaketh that wee may bee pertakers of a Godlie b 2. Pet. 1.4 or diuine nature Secondly to endeuour that our hearts at all times and in all places may bee filled with good motions c Deu. 6.5 Luke 10 27. good thoughts good desires towards God and men Thirdly to crucifie d Gal. 5.24 Rom. 7.22 1. Pet. 2.9.10.11 and to fight all the daies of our life against the flesh with the affections and lusts Quest 150. Now proceede to giue vs a more speciall and cleare sight of the first euill condemned in this Law Ans First here I say then that this Law condemnes our verie nature as vncleane and that hitherto the Lord hath by the former Lawes but cut downe the branches now he smites downe the roote and whole bodie of sinne That our whole nature is infected First God himselfe testifieth whose spirit in his seruants speakes on this manner Iob. 14 4. Who can bring a cleane thing out of filthinesse And againe Chap. 15.14.15.16 What is man that he should bee cleane and hee that is borne of a woman that he should be iust Behold he found no stedfastnesse in his Saints yea the Heauens are not cleane in his sight how much more is man abhominable and filthie which drincketh
conception of sinne Iames. 1.14 and when the monster is once conceiued it is hardly killed in the breeding for it will hourely gather strength and like a Viper breake forth or burst the heart but it will bee acted as wee see in Eues apostacie Gen. 3.2.3.4 and Dauids adultry 2. Sam. 11. This Law condemneth vs for that first kinde for hauing such familiaritie in nature and acquaintance with Sathan for which cause the most perfect man on earth hath cause to bee humbled againe for the second kinde because our nature hath so much secret poison in it for the which this law doth continually and most directly charge vs as sent from God principally to this end to giue vs the sight of that sin which hath so blinded the minde of man that it can not by any discourse of reason conceiue it Rom. 12.2 Eph. 2.3 and 4.23 Rom. 7.7 and thirdly it condemneth vs also for the third kinde for that all actuall sinnes condemned in the former lawes haue here hence their originall and off-spring Quest 151. Proceed to the third euill condemned in this Law Ans The third euill here condemned is the want of originall iustice whereby the learned Cathechists vnderstand that this Law chargeth vs also deepely and that in the first place indeede if wee could so well see it for that wee want the beautie and excellencie of our first creation for that I say we haue cleane rased out or sinne or Sathan in vs the glorious Image of God giuen vs in our first creation When saint Paul had well considered himselfe in this glasse whereas beefore hee thought himselfe liuing and in Gods fauour hee now thought contrarily that hee had not onely lost all thee beautie of his first creation but also that he was as no body euen as a dead man in bondage or as a man sold vp to the seruitude of sinne Rom. 7. Read aduisedly this Chapter and you shall see that hee mournes for that no good thing is in him Quest 152. And what speciall graces bee required in this Law Ans First wee bee here commanded of God to labour in the meanes of our saluation for a cleane heart or that the heart may be a Act. 15.9 purified by faith in Christ Iesus and that the holy Ghost may be b Luk. 11.14.25 giuen vs to sprinckle so our consciences with the c Heb. 9.14 bloud of Christ that wee may bee loosed from the d Eph. 2.2.3 1. Ioh. 3.8.9 bondage of Sathan freed from the works of the Diuell or dead e Heb. 9.14 Heb. 6.2 works and from that horrible condition wherein all men lye beefore grace as children of rebellion vnder f Eph. 2.3 wrath that so wee may come to the glorious libertie of Christ to serue the liuing g Heb. 9.14 God Secondly we bee here charged of God to loue and serue God with all our heart with all our minde with all our thoughts Deut. 6.5 Luke 10.27 and to doe our neighbour good wee must carrie not our hands onely but our harts also and all our thoughts desiring to doe him good yea to procure any thing for his good Rom. 7.22 so delighting in the Law of God euen in the inward man And to this ende wee must spend well our times in good thoughts and pertinent needefull profitable and godly meditations desiring to redeeme the time which we haue lost euen many houres and dayes monthes and yeares in tossing turning debating and scanning such vaine vnprofitable yea wicked and diuellish imaginations which now cause our very hearts to tremble and our haires to stand vpright for that wee haue giuen any liking to such euill motions or any resting place in our mindes and hearts vnto them Thirdly here wee bee commanded to looke well and watchfully to the rule and gouernement of our minde and affections beeing well assured that hee which hath attained this grace to rule well his owne minde is better then he that winneth a Citie Prou. 16.32 Here begins that noble combat 2. Tim. 4.7 and the great war-fare betweene the flesh and the spirit Gal. 5.17 Wherefore it is euident that in this Law wee bee commanded to crucifie all our vncleane lusts and to nip in the head all the first motions vnto sin as soone as they stirre vp in vs. To labour so for grace by the spirit that wee may haue strength to resist our corruption drawing vs and luring vs from Gods presence by the pleasures of sinne And if wee bee drawen aside to call for grace speedely to cut of all conference with Sathan and sinne that wee bee not baited and snared and if wee be snared to labour yet more instantly with God that our hearts subscribe not intertaine retaine nor conceiue not with sinne and if sinne and Sathan hath beegot a conception within vs that then the young Serpent may dye in the breeding before it come forth or haue any birth for then wee breake not onely this Law but wee violate all other Lawes with it to the great dishonour of God and the wounding of our owne poore consciences Iames. 1.13 The regenerate onely keepe this Law In the former lawes the hypocrite will walke very circumspectly before men in the outward action but here he comes short before God in the inward affection The Examination of the Conscience First inquire what sight what knowlede what feeling thou hast had in former times of thy naturall corruption for Hypocrites and Iusticiaries thinke all sure and a good while they conforme their outward actions to the Law of God If thou hast neglected not knowne not regarded the secret power of sinne Rom. 7.23 and of that Law of thy members as the Apostle speaketh rebelling against the Law of thy minde thy conscience pleads guiltie and this Law condemnes thee Rom. 7.7 Secondly inquire what secret motions against God and his Lawes what vncleane thoughts what vaine imaginations haue carried away thine heart from God or haue possest euen thine heart the very seate of God how they haue disquieted and distracted thine heart if thy conscience pleads guiltie this Law condemnes thee Thirdly inquire how often beeing lured by Sathan and sinne thou hast beene carried away as it were from God to any secret conference and parling with the Diuell to stir and kindle in thee any vncleane lusts if thy Conscience pleads guiltie this Law condemnes thee Fourthly inquire what the excellencie and beautie was of thy first creation and how by their apostacie our first parents lost the same and how thy selfe art but a branch of that accursed stocke of old Adam and therefore art by nature the child of wrath no lesse then others and therefore for the want of that originall iustice and excellencie of creation God by this Law may in iustice condemne thee Fiftly inquire further whether finding thine hart so euill affected and thy selfe so addicted to sinne and in such spirituall bondage to Sathan whether thou hast I
THE Historie of Adam or the foure-fold state of Man VVell formed in his Creation Deformed in his Corruption Reformed in GRACE and Perfected in Glory BY Mr. HENRY HOLLAND late Preacher at Saint Brides Church in London LONDON Printed by T. E. for Thomas Man dwelling in Pater-noster-Row at the signe of the Talbot 1606. To the Reuerend and right worshipfull Richard Neyle Doctour of Diuinitie Deane of Westminster and Principall Clarke of the Kings most Excellent Maiestie his Closet all prosperitie c. AMong other accidents of this mortall life right graue worthy and learned Doctour this is one to build and not to inhabite to plow and not to see the haruest to purpose and not to attaine the end of our designes to write and compile bookes and studies and not to liue to publish them So hath it beene with Lawyers Phisitions Philosophers Linguists Diuines among other in late times with that most learned man Chemnitius a German Diuine who after he had vndertaken that worthy work of the Harmony of the foure Gospels which by the opinion of one of our grauest learnedest Diuines Doctour Whitaker was called Caput veneris For that in his iudgement hee hauing but entered to speak and write of the head of the Gospels namely Christs incarnation some few miracles and sermons laid vnmatchable grounds as it were the colours that none could imitate afterward before the worke was one quarter performed to the great losse not onely of the learned but of all Christendome was taken out of the miseries of this present world Among English Diuines that I may not presse you with any vnnecessary relations because you loue singlenes and plainnesse it was also the lot of as godly discreete a preacher as any I euer knew in my daies to draw his last breath before he could effect to his content the publication of sundry his experimentall works obseruations about afflicted consciences and troubled or contrite minds I meane master Greenham But as God would not giue the Land of promise to Abraham but to his seed and children and as Moses might not enter into Canaan but see it a far off so it fared with these men they saw their wished desires like Palinurus watching and waiting the returne of his ships although they dyed before their perfection and therefore their names are their heires and God stirred vp learned men to set forth to the world their intended learned and godly labours for Lycerus published Chemnitius master Holland a preacher late of S. Brides in London did the like for master Greenham Now all things haue their course and reuolution Iron sharpeneth iron so doth man sharpen the face of his friend He that keepeth the fig-tree shall eate of the fruit thereof and he that waiteth vpon his master shall come to honour As in the water face answereth face so the heart of man to man Pro. 27.17.18.19 That is they prouided for themselues which thus regarded other men as Rahab by entertaining the spies of Israell deserued to bee regarded by Israell at the sacking of Iericho so haue these men to haue the like done for them that they did for other There came vnto my hands about halfe a yeere past a treatise or coppy bearing title The foure-fold state of Adam compiled by master Holland aforesaid and allowed by authoritie to be printed But it seemed the work wanted the father be it spoken without offence for it was not well clothed cowched or bound vp together and besides of the foure estâ—tes propounded in the title it wanted one It had passed through the veiw of many learned men euery one approuing that which was done and none helping to bring it to some perfection at last my friend the Printer hauing a desire first for the glorie of God and good of the Church secondly for the releife of the poore widdow and many fatherlesse children meeting with it freely vndertooke the charge and aduenture which cannot be small to imprint and set it forth to the world But finding no coherence in the matter nor pleasant order in the manner the margents of the coppy being greater or as great as the booke was forced to breake off and leaue that enterprise and so offred the same to me praying my help which God knoweth is weake to contriue it and bring it into such a fashion as might be plaine and intelligible to the English Reader I accepted the labour at the first not weighing the wants but thought onely to supply in it the place of a Correctour And therefore reading it I found many things in the margent which were ordained for the page and because I found in it a great number of pithy substantiall points curiously and not vulgarly handled like able souldiours wanting a Marshall or like the beautifull limbes of a naked body lacking garments I strained my selfe for the honour of God and my loue to the dead both to marshall all things according to his meaning so neare as I could and also to put vpon his fatherlesse Orphan such garments and attire as my poore abilitie could prouide But when I had gone through it and found a maime at the last for the good man was first of all called to the glorie of heauen out of this world before he had or could expresse it in his intended treatise I knew not what to doe but stood still amazed and perplexed thinking with my selfe that if it should goe forward without the legs it would be refused for an impotent If I should adde vnto it and not expresse my addition those learned men which had formerly seene it would condemne all for counterfaite If it should stand still and not go forward the Printer might be discouraged in some other such charitable course And to thinke that the Authour had left that part in some other of his bookes and labours and there to looke for it was as if I should haue wished him aliue to end his owne worke why should I doe so good a man such wrong as once to desire his presence on earth who already before me was gone to heauen rather I will trot out my purgatory paines and runne out my race for him on earth These were my thoughts then in priuate which now I publish to the world And to you before all other most worthy learned and admired Deane for as hee when he liued preached these things at the Church of Saint Brides which is an appurtenance of your Collegiate Church whereof he was Pastour so also doe I eate my bread vpon your allowance in another possession of yours wherein I make knowen to the world and doe hereby desire men that are now aliue and those that shall be hereafter borne to take knowledge of your care for the good instruction of the soules of such flocks as Law and Authoritie haue in former times appropriated to your Church of Westminster I may not exhort you it were boldnesse although I know your humblenesse would beare
able to discouer the inward affections and secrets of the heart as in the last commaundement Fourthly for one principall ende thereof it serues as a speciall instrument sent from God to teach vs what the nature and danger of Sinne is Rom. 3.20 next it is the guide which God hath sent vs to direct vs in the way to heauen Psal 119. Quest 45. Answere me yet one doubt more did not the Maniches and old Heretikes iustly speake against this law seeing the Apostle calls it the misterie of death 2. Cor. 3.7 and againe hee saith the law killeth Rom. 7.9.10.11 Sinne tooke occasion by the commandement and deceiued me and thereby slew mee Ans Wee must wisely discerne betweene the naturall effects of the Law and the accidentall consequents of the same or what the Law worketh in our corrupt nature The Law is holy iust and good and hath holy iust and good effects Rom. 7.12 in those which are truly renued by the word and spirit of grace but the contrary effects and works follow in the vnregenerate beecause of the corruption the Law findes in them The Law vnto these is like water cast vpon lime which soone discouers the heat and fire which is within so the Law works vpon sinners seruing well to discouer their inward and most secret corruption But the Law vnto the beleeuer which receiues Christ and his Gospell is sweet and comfortable like the waters of Marah rectified made pleasant with the tree cast in by Moyses Exod. 15.25 So put Christ to the Law and hee changeth the bitternesse of the Law into sweetnesse Psal 119.19 Quest 46. First let mee heare what you can say of the speciall circumstances of time place and persons concerning this Law Ans First I say for the time of the promulgation of this Law it was the first * This yeare was the 430. after the promise made concerning the Messiah with Abraham Gen. 12.13 sealed Gen. 17. so saith the Apostle Gal 3.17 following Moses Exo. 12.40 Ge. 15.13 yeere of their deliuerance out of Egipt and the third moneth of the yeere Exod. 19. ver 1. Secondly for the place it was in Horeb called the mountaine of God Exod. 3.1 a place of great excellencie and note because of that vision to Moses concerning his ambassage to Egipt and for that the Lord himself here spake all the words of his Law vnto his people This was a mountaine in the wildernesse of of Sinai Exod. 19.1 Thirdly the speaker of this Law or the person which first deliuered it in that place was Iehoua himselfe three in persons one true God in substance Exod. 1◠◅ Hee came downe or gaue some visible signes of his presence They heare God speake as in a pulpet of fire in fire on the mountaine Exod. 19.18 The mount for the time might not be touched by man or beast Exod. 19.13 The messengers of his comming and presence were Thunders Lightnings and a thick Cloud and the sound of a Trumpet exceeding loud Exod. 19. ver 16. and Earthquake ver 18. Thus was preparation made for his Maiestie to speak and to deliuer this great law vnto his people After all these follow the voice of words Heb. 12.9 that is a liuely voyce speaking distinctly or a voice sounding the liuely oracles Act. 7.28 notwithstanding the people heard God speake yet they saw nothing that they might neuer set vp any image to resemble him Deut. 4.15 And the voyce of God was so terrible vnto them that the people trembled and feared much and desired they might no more heare it Exod. 20.18 Lastly when God had spoken all the words of this Law hee writ the same himselfe in two tables of stone Exod. 31.18 These tables were the worke of God and this writing was the writing of God grauen in the tables Exod. 32.16 Fourthly the auditorie or people which heard the voice of God were the people of Israell Exod. 19. They are prepared to meete the Lord three dayes beefore his comming First Moses propounds vnto them the forme of the couenant Verse 5. and demaunds if they bee willing to accept Gods couenant to serue and worship him as his peculiar people according to his will They answered all that the Lord shal cōmand Verse 1. wee will doe for this Law was confirmed by many and great miracles both before and after the promulgation and writing of it Secondly they must prepare themselues to meete the Lord the third day this preparation was by prayer verse 10. and fasting ver 15. confer 1. Cor. 7.5 Quest 47. What rules must be remembred for the right vnderstanding and vse of the commandements of this Law Ans First whereas the Lord in the morrall Law sets downe in euery precept but the grosest and greatest sinne forbidden in the Law yet wee must remember that vnder it hee vnderstandeth all euen the least sinnes of like nature all the causes signes and effects of the same sinne for example in the seauenth Law is forbidden onely in word but actuall adultery yet the Lord vnder this one word vnderstandeth all sinnes which pollute a man in that kinde of vncleannesse all the causes and effects of that vncleannesse Secondly all precepts affirmatiue include their negatiue and the negatiue their affirmatiue Where God forbids adultry hee commands chastitie and to keepe our vessels in sanctification and holinesse Thirdly the decalouge is no otherwise to bee vnderstood then as the best interpreters the holy Prophets and Apostles haue opened it and taught it in their time Fourthly these ten Lawes must bee vnto vs as ten speciall rules by which we must trie euer all the thoughts of our hearts words of our mouth and actions of our life Fiftly the first table concernes and containes all our immediate seruice and worship of God the second our duties vnto men Amor Dei amorem proximi generat The first is of greater excellencie for that the loue of God is the onely fountaine of our loue to men Sixtly that euery one of these ten Lawes may haue the deepe impressions in thine heart euer set beefore thee the nature greatnesse and authoritie of the Law giuen that so thou maist rightly conceiue of the excellencie of this Law Seauenthly he that will practise the holy and good things commaunded in this Law must first renounce and forsake the euill things forbidden in this Law Psal 37. Tit. 2.10.11 Hee that will know practise one must know and keepe all Eightly the righteous man respecteth not one Table and forgets the other but none fully respecteth all these commandements of God Psal 119.6 Quest 48. What diuisions and parts are to be considered in the decalouge Ans First the decalouge is diuided into two parts or two tables This diuision is manifestly allowed of God Ex. 34.4 Deut. 4.13 10.43 and Mat. 22.37 The second diuision is into ten parts or precepts and this also is Gods owne diuision Deut. 10.3.4 and 4.13 Then hee
wrote vpon the tables according to the writing the ten commaundements which the Lord spake vnto you The third diuision is of the precepts of each Table The first hath fome the second hath sixe precepts and no more For the first table whereas some confound the first precept of hauing Iehoua for their God and the second of the forme of his worship it is euident they are two distinct Lawes the first concerning the nature of the God wee worship Deut. 4.15 and 18 v 1. distinct Lawes against the first second Idolatry he must bee Iehoua where the grosest Idolatrie is forbidden The second of the forme and manner of Gods true worship when all mans inuentions as a second Idolatry are forbidden And for the second Table that there are but sixe Lawes contained in it is euident First for that in the 17. ver where they say there bee two distinct Lawes wee haue the numbring of diuerse like special lusts and secret motions of concupiscence This Law in one verse hath many speciall branches wherefore if any one of these branches be a Law euery one of the rest must bee The like repetition and branches yee haue in the second and fourth Law Secondly the Apostle comprehendeth all that is said in this seuenteenth v or tenth commandement in this one word Thou shalt not * Or lust couet Ro. 7. ver 7. Thirdly we shall euer finde diuerse Lawes distinct to bee written in diuerse verses This Law is written in one verse But here wee haue but one verse the 17. of the 20. Chapter of Exod. and so the 21. ver of the 5. Chapter of Deut. wherefore the Lord here commends but one Law vnto his people Fourthly and lastly the order of the examples here specified in Exodus The order of the examples is not the same in Deu. 5. for these words Thou shalt not couet thy neighbours wife in the booke of Deut. haue the first place but in Exodus thy neighbours house is the first branch So by their diuision if here bee two Lawes it is vncertaine which is the ninth or the tenth Law But this confusion may not bee graunted concerning the most holy Lawes of God Quest 49. Now let me heare what is the breefe summe of the decalouge Ans The true forme of all the holy worship of God is set before vs in this Law First The forme of Gods worship in our seruice and duties immediately performed vnto him and commended in the first Table where wee bee taught to consider first what the nature of the God we worship is in the first precept secondly what the forme of his worship is in the second precept Thridly what his priuate and dayly worship is in the third precept Fourthly what his publike worship must bee in the fourth precept Secondly in our duties to our brethren in the second Table where God requires of vs both externall obedience to his Lawes commaunding the preseruation first of Dignitie in the fift precept secondly of Life in the sixt precept thirdly of Chastitie in the seauenth precept fourthly of the right of possession in the eight precept fiftly of a good name in the ninth precept and inward obedience where he commands that all the secret motions and affections of the hart to be according to his will and condemnes the contrary in the tenth precept Quest 50. Let vs heare the very words of God in the first Law and what seruice and duties are commaunded and what sinnes are forbidden in it 1. Precept Ans The words are these I am the Lord thy God which haue brought thee out of the land of Egipt out of the house of bondage Thou shalt haue none other Gods before mee In these wordes I consider two things first a preface secondly a precept The preface containeth three speciall arguments from the excellency greatnesse and goodnesse of the Law-giuer seruing right well to moue Gods people with attention and reuerence to heare and to receiue all the words of this Law The first is this from the right of creation I am Iehoua he that is Lord ouer all from whom by whom for whom are all things may iustly and rightly command all of necessitie to obey his Laws Ex illo sunt esse et posse omnia sustinet omnia regit The Iewes are so superstitious that they neither dare speak nor write the name Iehoua but in place of it when they speake or write they vse the word Adonai Iehoua is such a Lord therefore are wee bound to heare him and obey him The name Iehoua teacheth vs what the essence and glorious maiestie of God is that hee alone hath his being of himselfe and is the fountaine and cause of all things that are in heauen and earth sustaining and ruling all things by his mightie power Rom. 11.36 of him from him by him through him and for him are all things This name also signifieth vnto vs that hee is true and constant in his word and promise Exod. 6.2.3 So then wee see these three consequents may iustly and rightly follow from this first argument First If hee giue life and being vnto all things and sustaine all things good reason he should commaund and rule all things Secondly if hee bee alone of such excellencie as his name importeth then must hee bee our God alone and none other Thirdly If hee bee Iehoua true and constant in his word then shall no iot or least part of his lawes and promises passe till all things bee performed Mat. 5.18 The second argument is this I am thy God that is which haue bound my selfe vnto thee by a free couenant of grace and mercy in Iesus Christ Ier. 32.33 The second reason in forme seruing the first Law thus That God which hath and can make alone an euerlasting couenant of peace and mercie in Iesus Christ is to bee acknowleged for the true God and worshipped alone Iehoua is the God of that eternall couenant of peace c. therefore Iehoua the true God is to bee worshipped alone and none other The second reason applyed to al the commandements thus The God which hath graunted vs his free couenant c. wee are Mal. 1.6 Leu. 19.2 Ye shall be holy for I the Lord your God am holy bound to obay all his Lawes these ten precepts are his Lawes therefore we are bound to obay them Which hath brought thee out of the land of Egipt out of the house of bondage These words containe three arguments from their late deliuerance from Egipt which may serue also for confirmation of the second part of the second reason going beefore thus That God of whose greatnesse and goodnesse in thy deliuerance from that Egiptian bondage thou hast a most comfortable experience hee is thy God by couenant and let him bee thy God and none other and much bound art thou to heare and to obey his Lawes Iehoua is that God which hath brought thee out of Egipt and
earth confer Act. 28.25 Esay 6.8.9 The fourth and Last branch what God is this can hee best teach thee who discribes himselfe vnto vs in termes and words fitting our capacitie on this manner Exod 3.14 I am that I am say vnto the children of Israell I am hath sent me vnto you Exod. 34.5.6.7 The Lord proclaimed the name of the Lord saying The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children vnto the third and fourth generations Quest 54. What is the second point of obedience here commaunded Ans To loue the Lord thy God with all thine heart and with all thy Soule and with all thy * Or thought Deut. 6.4.5 Mat. 22.37 Luke 10.37 Cant. 8.6.7 minde and with all thy strength Mar. 12.30 To submit my selfe in all powers of my soule and parts of my body vnto Iehoua and to make more account of him and his will then of all the wicked yea then of mine owne saluation if they could come in question and comparison together The Lord in that Scripture so often repeted first would haue vs banish and endeuour to cast forth continually all things contrary to his lawe that our mindes may not think of them nor our affections desire nor our hearts embrace and entertaine them Secondly when wee doe him any seruice hee would haue vs to doe it with such cheerefulnesse as that no part of vs within or without sit idle but that wee striue with all our might to expresse the good affection of our hearts in his seruice The minde must discerne him the soule desire him the heart must receiue him and lodge him 1. Thes 5.25 for thou must loue thy neighbour as thy selfe but God aboue thy selfe neuer prize him and his loue with any thing Motiues to stir vp our hearts to loue God are these Reasons to moue vs to loue God First for that his loue is the onely fountaine and first cause of all our happinesse Ephe. 1.4 The first cause of our election The first cause of our creation Psal 8. The first cause of our redemption Ioh. 3.16 The first cause of our vocation Rom. 8.29 The first cause of our adoption iustification and sanctification Rom. 8.15 Ephe. 1.13 The fountaine and first cause of our loue for we loue him because his loue is shed into our hearts Rom. 5.4.5 and wee loue him because hee loued vs first 1. Ioh. 4.19 Quest 55. What vndoubted signes bee there of the true loue of God Ans First loue must issue out of a cleare heart from a good conscience and from faith vnfained 1. Tim. 1.5 So that if a man find himselfe to haue these three in any good measure hee may bee well assured his loue to God is sound for before that faith purge the heart Act. 15.9 and bring to our consciences a discharge from our sins in the blood of Christ Heb. 9.14 we can neuer truely loue God When Maries sins were so giuen her shee burneth in loue towards Christ and would signifie her loue by all meanes possibly that shee can Luke 7.47 for which cause Christ gaue this testimonie of her many sinnes are forgiuen her the true marke whereof is this shee loued much Secondly the infallible mark of our loue to God is our loue to his word Prou 2.1.6 Psal 119.11 Luk ◠19 59. Luk◠8. Act. 16. This saith Christ If any man loue me he will keep my word and my father will loue him and wee will come and dwell with him he that loueth not mee keepeth not my word Iohn 14.23 Thirdly this word wee must not onely keepe vnto our selues Luk. 22.32 but carefully labour to communicate the same vnto others to draw others to serue the Lord specially vnto our children and familie Deut. 6.5.6.7 These words which I command thee this day Exod 12.26 Gen. 18 19. Iosh 24 15. 1. Cor. 31.2 Rom. 2.18 Heb. 5.11.12 shall be in thine hart and thou shalt rehearse them continually vnto thy children thou shalt talk of thē when thou tarriest in thine house and as thou walkest by the way and whē thou lyest down when thou risest vp otherwise in blind families men loue their horses better then their children Fourthly a fourth vndoubted signe wee loue God is the loue of our brethren 1. Iohn 3.14 We know we are translated from death to life because we loue the brethren he that loueth not his brethren abideth in death 1. Iohn 4.19.20 If any man say I loue God and hate his brother he is a lyer for how can he that loueth not his brother whom hee hath seene loue God whom hee hath not seene Fiftly to reioyce to think of Christ and to talke of Christ Gal. 6.14.15 Sixtly to desire Christs presence aboue all things and to mourne for his absence Can. 5.6 Seauently to loue all things that appertaine vnto him and his seruice Eightly to esteeme greatly of Gods graces 1. Cor. 2.2 Phil. 3.8.9 Ninthly to call vpon his name with boldnesse and with a good conscience Heb. 10.19.22 and Chapter 4.16 Quest 56. What is the third branch of obedience required in this Law Ans Trust in God and an holy affiance proceeding from a liuely faith in Iesus Christ Ephe. 3.12 Wee must know God that wee may beleeue in him and loue him wee must beleeue in him and loue him before wee can assuredly trust in him and rest and wait vpon his prouidence and holy will A man is said truely to trust in God when hauing a comfortable perswasion and answere by Gods spirit of the pardon of sinnes and grace in Christ Iesus Psal 37.2.3.4.5.6.7 delighteth in the Lord studying to please him committing and commending all his affaires vnto God waiting patiently on the Lord in all dangers because he seeth his goodnesse in Christ and his almightie power to deliuer him and the signes and marks of this holy affiance and trust in God are these First to doe good Psal 37.3 hee is bountifull and good to many for he is well assured God will repay it againe Psal 112. Iob. 21.22 Secondly to delight in the Lord. Psal 37.4 looke what friend wee know best loue best and trust most in him wee delight most Thirdly hope followeth also this holy affiance and trust in God and this is a quiet expectation of helpe from God in all future euents Psal 37.5 deuolue thy way that is thine affaires on the Lord and trust in him and he will bring it to passe for patience is the daughter of God and faith which bringeth quietnesse if not cheerefulnesse in present euils Contrary to this hope are to seeke to vnlawfull meanes in troubles as Saul did 1. Sam. 28. and Ahaziah to witchcraft 2. King 1.2.3 and those distrustfull cares forbidden by Christ Mat.
let them kisse the calues And so they kissed Baal 1. King 19.18 long before in signe of loue and reuerence to that false God Thirdly an occasion to Idolatrie is the reseruation of superstitious reliques Deut. 7.25 The grauen images of their Gods shall bee burnt with fire and couet not the siluer and gold that is on them nor take it vnto thee least thou bee snared therwith Esay 30.22 Yee shall pollute the couering of the Images of siluer and the rich ornament of the Images of gold and cast them away as a menstruous cloth and thou shalt say vnto it I abhorre thee Fourthly to keepe any remembraunce of them in common speach or otherwise Psal 16.4 The sorrowes of them that offer to an other God shall bee multiplyed their offrings of blood will I not offer neither make mention of their names with my lips Exod. 23.13 Yee shall make no mention of the name of other Gods neither shall it be heard out of thy mouth Hos 2.17 I will take away the names of Baalim out of her mouth and they shall bee no more remembred by their names 5. All Societie with Idolaters Fiftly our hearts may bee stollen away to Idolatrie by ioyning in societie and familiaritie with Idolaters and here wee bee forbidden specially first to make mariages with them for that were to ioyne together the sonnes of God with the Daughters of a strange God Gen. 6.2 Mal. 2.11 Gen. 24.3.28.1.34.14 Esra 9.14 Secondly to ioyne in societie and league for wars with them 2. Chron. 19.2 Iehosaphat for ioyning with wicked Ahab in wars receiued this answere wouldest thou help the wicked and loue them that hate the Lord therefore for this thing wrath from the Lord is vpon thee Thirdly by marchandize to minister vnto Idolaters any matter to feede and keepe them in Idolatrie as our Marchants that carry wax into Popish countries or such as giue or lend pictures of Christ or his mother or Idolatrous heretical Bookes to Popish minded men Quest 84 What sinne else is here forbidden Ans Superstition is here condemned which may well bee discribed to bee a vaine feare whereby Sathan doth so possesse the hearts of Idolaters that they cannot relinquish their accustomed religion be it neuer so contrary to the holy will of God Signes of this superstitious feare are these Col. 2.23 First it is tempered set forth 1. Shew of wisdome and coloured with great appearance and shew of wisedome as if it were a seruice most acceptable vnto God Secondly next it is shadowed with great humiliation 2. Great humiliation wherein is pretended great obedience to God and man not refusing to vndergoe any condition for religion sake as wee see in Iupiters Priests and people at Listra Act. 14.13 Thirdly 3. Spares not the body this sinne is well coloured and couered in not sparing the body for these men will seeme to beare willingly any chasticement in body for mortification sake for this cause the Priests of Baal to seeme the more religious cut themselues before the people with kniues and launcers till the blood gushed out vpon them 1. King 18.28 And to this end monasticall vowes pilgrimages Popish penance c. are had in the Church of Rome in great estimation Quest 85. Proceede yet further to more branches If there bee any more of this kinde Ans Hypocrisie I adde here in the next place the sinne of hipocrisie as being a sinne most repugnant to the pure worship of God Definition for hypocrisie is a fained worship of God true in outward appearance but false in inward affection Iohn 4. and God requires of vs principally to worship him in spirit and truth This is well described and taught vs. Mat. 15.7.8 This people commeth neare vnto mee with their mouth but their hart is farre from mee Hypocrites are like whited tombes Mat. 23.27 and like folish virgins which haue light in their lamps seeme to watch as well as others till they haue most need of light then they are without Mat. 25.8 They are like bull rushes which bend downe their heads for a day but soone after looke stately and proude againe Es 58.5 Signes of hypocrisie are these First to hunt for glorie and credit in the world by seeming to loue God more then any 1. Sam. 15.13 and ver 30.31 Secondly to bee very quick in the fight of other mens sinnes but blind in his owne Mat. 7.4.5 Thirdly to regard the traditions of men more then the word of God Mat. 15. Act. 4.19 Fourthly to be carefull in the lesser dutie and carelesse in the greater to strayne at a Gnat and to swallow a Camell Mat. 23.23 The triall and examination of the Conscience The conscience here by this light truly examined will say and confesse as followeth I haue thought that if a man did worship God with a good minde and meaning after the custome of the Church of Rome it would be well accepted I haue thought the preaching of the Gospell foolishnesse I haue thought a man might well pray to Saints and Soules departed I haue thought a man for faith need not preaching but to beleeue quietly as our forefathers and as the Church doth beleeue I haue thought a man hath no such neede to read or heare the word of God with such care and conscience I neuer came to Church with such preparation as here is required and when I departed I was no whit wiser then when I came into the Church I haue thought that God being inuisible might best bee honored being represented by some Image set before vs I haue thought that Images were godly ornaments for the Church and pretie books for ignorant people I haue thought that Images specially of Christ and the Virgin Mary haue vertue and power to worke miracles I haue thought all the worship of God in the Masse very good deuotion pilgrimages reliques of Saints and such like ware as the Church of Rome sold vs to bee great helps to pietie and to Gods holy worship And for the traditions of my Fathers my opinion rested more in the auncient beleefe of my late progenitors then in the prime and immediate law of God I could neuer beeleeue but that an humble and good minde without the Law of God was as acceptable as all the instruction of the Gospell and that it was a Godly thing to fast to cut to whip and to afflict my body although I were neuer so commuanded by God it was as I thought a glorious thing to worship the Angels the Saints departed neither did I euer till now see any cause why I should not pray for my departed friends yea vntill now I cared for nothing but to please the world and I would neuer haue yeelded to worship God but because the King State and great men of the world did like and approue such actions but oh how farre haue I erred from the Law of God as farre as euer Paul went from Ierusalem or
forth thou murtherer and sonne of Belial And of Goliah it is said that hee cursed Dauid by his Gods 1. Sam. 17.43 This sinne is committed in sundry formes of diuellish imprecations in our times by Godlesse and vnbeleeuing people as these following and such like Sundrie forme of diuellish imprecations God damne me body and soule if this or that bee so The Lord confound mee body and soule If I did this thing I pray God I may neuer stirre from this place if I haue said or done this thing I pray God this bread may bee my last if I did so And against other men they send forth these and the like hellish speaches The Diuell take thee and such as thou art Goe thy way the Diuell goe with thee Obiect But holy men haue now and then desired a curse from God on their enemies as Elisha against the men of Bethell and their children for mocking him He cursed them in the name of the Lord and his curse tooke effect on them for fortie two children of the Idolatrous people were deuoured of Beares 2. King 2.24.25 And Dauid prayeth often against his enemies wishing many euils to fall vpon them Psal 69.22.23.24 and Noah pronounced a curse on his son Cham. Gen. 9.25 Ans The Answere is this first wee must note with what spirit and affection they doe so curse their enemies Secondly how their enemies are Gods enemies and the great enemies of his Church and so they respect not their owne priuate iniuries but Gods glory and the good of his Church Thirdly this they doe by the extraordinarie motion of the spirit Fourthly wee haue an expresse charge on the contrary to blesse and pray for our very enemies Mat. 5.44 and to curse and blaspheme no man Rom. 12.14 Tit. 3.2 Againe many men greatly feare the curses of the impious stand in great doubt how to answer them Learne of Dauid what to doe in this case First giue the wicked none occasion to curse thee or to blaspheme God for thy sinne Secondly answere him not but passe by him in silence Thirdly be well assured that God hath let Sathan loose by him stirs vp Shemei to curse thee for thy further humiliation Fourthly and lastly be well assured in thine heart that as the sparrow by fleeing and the swallow by fleeing escape so the curse that is causelesse shall not come Prou. 26.2 Quest 94. The Lord speakes vnto vs not onely by his word but also by his iudgements and by his workes and is not the prophane contempt and abuse of these here condemned Psal 19.1 Ans No doubt for all his works declare and set forth his power his prouidence greatnesse goodnesse wisedome iustice and mercie and so they manifest vnto men the excellencie of his name Psal 145.8.9.10 All thy workes praise thee O Lord and thy Saints blesse thee They shew the glory of thy kingdome and speake of thy power to cause his power to bee knowne to the sonnes of men and the glorious renowne of his kingdome Wee heare him in his word we see him in his works Psal 78.7.8 wee feele him in his iudgements wee tast him in his creatures euery day now to speake of any of these or to vse them without feeling without faith without reuerence without feare without thanksgiuing is a great prophanation of the holy name of God The second part of the third Law Quest 95. Wee haue heard what speciall sinnes God condemns in this Law now let vs heare what speciall duties hee doth commaund Ans First the Lord here requireth at our hands to reproue and correct and to punish all the former sinnes and sinners by whom his great name is dishonoured according to the power place and calling which the Lord hath giuen vs. If the Maiestrate do not correct and redresse these enormities in the common wealth 1. Sam. 2.23.24.25 if the ministers doe not rebuke these men sharply Tit. 1. Cha. ver 13. The cause of the comtempt of Magistrates and Ministers with all authority 2. Chap. ver 15. then doe they honor the wicked aboue the Lord. 2. Sam. 2.19 and they shall be dishonoured before the people For the truth of God abideth for euer Them that honour mee I will honour and they that despise mee shall be despised 1. Sam. 2.30 and the same is said against the Priests in Malach. 2.8.9 Yee caused many to stumble or fall against the Law yee haue broken the couenant of Leui saith the Lood of hosts Therefore haue I made you also to be despised and vile before all the people because ye kept not my wayes but haue beene partiall in the Law Quest 96. To passe ouer the duties of Maiestrates and Ministers I pray you let vs heare at large what you can say of the duties of all priuate men in priuate admonition and Christian reproofe See the booke of houshold gouernment Aug. Corpore stetisti animo fugisti fugisti quia tacuisti tacuisti quia timuisti nam fuga animae timor est and how they bee to proceede to priuate chasticement in families that the great name of God bee not blasphemed Ans It is very manifest that the Lord threatneth great wrath as against all sinnes so specially these grose sins wherby his great name is so dishonoured The priuate man must dye before God is guiltie of the same sinne which doth not reueale a blasphemie how much more the magistrate not punishing and the Minister not reprouing these sinners Leu. Chap. 5. ver 1. But to proceed to answere of this most christian dutie of priuate admoninion the first Law and great charge of God concerning it is written Leu. 19.17 Thou shalt not hate thy brother in thine heart but reproue thy neighbour freely or plainely and suffer him not to sinne or let not his sinne rest vpon him Here first consider and obserue the occasion of these words in the former verse immediately going beefore for there wee haue two Lawes the first is concerning our brothers good name that wee neuer impaire it by walking about marchandizing of tales against it The second is touching his life that wee neuer consent in any place or time to hurt the same Then hee addeth this law as apointing a speciall remedie and preseruatiue against all such euills In these words generally wee are to consider First the charge of God concerning this dutie where note first whom to reproue a brother no stranger secondly the forme freely and plainely Secondly the confirmation of the charge first to omit this dutie is an argument of deadly hatred thou shalt not hate him in thine heart secondly to omit this dutie is to leaue our brother in a most lamentable estate for so his sinne will rest vpon him or hee will lye and it may be die in his sinne First of the dutie here commaunded next of the motiues annexed to practise the same First of this dutie the spirit of God speaketh often giuing vs speciall rules
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
that * That they may prolong thy daies thy daies may be prolonged vpon a That Land the Land which the Lord thy God shall giue thee Question 107. NOw wee bee come to the second Table tell me what is the princiall scope and summe of these Lawes following Answere First like as the first Table principally respecteth the seruice and worship of God so the second Table specially concerneth the preseruation of the Church and people of God and the good of the common wealth Secondly the summe of both our Lord Christ hath giuen vs. Mat. 22.37.38.39 Thou shalt loue the Lord thy God Rom. 13 8.9.10 with all thine heart with all thy soule and with all thy minde this is the first and the great commandement That is the breefe summe of the first Table And the second is like vnto this thou shalt loue thy neighbour as thy selfe This is the summe also of the second Table And these two Tables are not without cause said to be like the one the other first for that they proceed both from one Lord secondly for that both respect Gods worship and glorie the first immediately the second mediately Amor Dei amorem proximi generat thirdly for that the obedience of the one the other is inseparable the second respecting the first as the effect doth the cause fourthly for that the transgression and disobedience of both haue like punishments temporall and eternall Quest 108. Let mee heare what drift and parts and sense is of the fift Law Ans First the end of this Law is that with all reuerence and regard we preserue the dignitie and honor of our neighbour that is of all such as God hath set ouer vs as superiours and a religious care and gouernment of inferiours beeing well assured that where the duties of superiours and inferiours are neglected there can neither religion nor vertue nor any good thing prosper Secondly this Commandement hath two parts the one the Law it selfe where consider first who be to be honoured father mother that is all superiours secondly how and in what measure superiours must bee reuerenced Honour thirdly Sense who must honour children that is all inferiours the other confirmation that they may prolong thy dayes c. Honour by this word are vnderstood all duties of loue a Deut. 21.18 subiection b Leu. 20.9 reuerence feare and c Mat. 15.4 1. Tim. 5.17 thankfullnesse with all religious respect and regard for the preseruation of the dignitie and estimation of all such as are set ouer vs. Father and Mother By these words wee vnderstand first our naturall d Eph. 6.1 parents which haue beene the instruments of Gods prouidence to bring vs forth into the stage and theater of this life This gouernment and dignitie of parents is first to be respected first because we be bound hereunto by most bands of loue nature secondly because the gouernement of Parents is most auncient and the rule of all other gouernmēts thirdly because god would haue all superiors to beare the affection of Parents towards all their inferiours Secondly the Church is a speciall mother for vs on earth whose honour wee must tenderly respect for hee that despiseth her God reiecteth him and must account him as a Publican Mat. 18.17 Es 49.23 Gen 20.2 2. Kin. 5.13 Gen. 45.8 and wee vnderstand here Kings and Queens the nurcing fathers the nurcing mothers of gods Church and people Thirdly all Gouernours and such as beare rule for the good of the Church Fourthly all Gods true ministers and faithful teachers of Gods holy word 2. King 2.12 13. cha 14. 1. Cor. 4.15 Iob. 29.16 Fiftly all Gardinars to whom the wardship of children after the death of their parents is committed Sixtly the maisters and teachers of all arts liberall and mechanicall of all faculties needefull for the common wealth Seauenthly and lastly all the aged which as fathers can help vs with councell and experience Mother Shee may not bee neglected but all duties of honour done vnto her notwithstanding her weaknesse sex and all her infirmities beecause naturall corruption doth soone break forth into contempt and rebellion against the mother therefore the Lord hath made speciall mention of the mother in this Law Prou. 1.8 Eccle. 3.3.4 and 7.27 calling vs to a speciall reuerend regard of her often in his word Prou. 23.22 Obey thy father that hath begotten thee and despise not thy mother when she is old Now if we aske a reason wherefore all inferiours are thus bound of God to yeeld this honour to their superiours the cause is manifest The Lord himselfe doth inuest them with his honour they sit all ouer vs as Gods vicegerents and in euery one of them wee must euer consider that Gods blessed image is set before our eyes first in the naturall parents wee behold Gods tender affection towards vs secondly in the Princes and Rulers we finde a certaine image of the maiestie and glory of God thirdly in aged men ye haue the picture of Gods eternitie Fourthly in a wise man the image of Gods wisedome shineth before our eyes That they may prolong thy dayes Parents are said to prolong life because they be the instruments of Gods prouidence hereunto They may truely bee sayde vnder God to prolonge the life of their children first by their good education and instruction specially in Gods holy worship and seruice when they bee young secondly by their wise gouernement when they come to riper yeares thirdly by giuing them some lawfull calling and honest meanes for their maintenance when they come to age Fourthly by their continuall blessing of them and of all meanes for their good by recommending them continually vnto God in prayer Thy dayes on the Land which the Lord thy God giueth thee This is that speciall promise noted by the Apostle Iust I.C. lib. 2. cap. 8. ser 37. Eph. 6.1.2 and expounded thus That it may goe well with thee and that thou maist liue long on earth godly children haue the promises both of this life and of that which is to come 1. Tim. 4.8 and contrarilie the fearefull threatning of God is often verified of rebellious children Prou. 30.17 The eye that mocketh his father and despiseth the instructions of his mother let the Rauens of the valley pick it out and the young Eagles eat him Quest 108. This Commandement is affirmatiue rehearse the general duties or signes of honour and reuerence which all men are bound to yeeld to all superiours or common to all superiours Gen. 50.18 Ans They are these following First to rise vp and to stand before them when they sit Le. 19.32 Thou shalt rise vp before the hore head and honour the person of the old man and dread thy God I am the Lord. Secondly to rise vp to meete them when they draw neer This wee see in Abraham to the Angels whom hee receiued and reuerenced as most holy Fathers Gen. 18.2
adiudged to dye for his offence for the words are these Ex. 21.15 He that smiteth his Father or mother shall dye the death Thirdly to mocke or despise the father or mother is a great sinne and transgression of this Law against the which the Lord pronounceth that fearefull threatning Prou. 30.17 The eye that mocketh his father and despiseth the instruction of his mother let the rauens of the valley pick it out and the young Eagles eat it Cham is set for an example of Gods wrath for this sinne to all posteritie Gen. 9. Fourthly secretly to wish their death to enioy their goods and lands houses and possessions and that they may be cheef Lords after them This was Esaus sinne for he desired in his heart Isaacks death that hee might rule ouer all and bee reuenged on his brother Iacob Gen 27.41 Thus doe Vipers to seeke their owne life and libertie they rend and breake their dams belly and so the old dyes when the young first come to light Intractable refractarie The fift sinne in Children against this Law is to disobey the gouernement and charge of their Parents which sinne the Lord often greatly condemneth in his word accounting it a speciall marke of Paganisme Rom. 1.30 and one of the fearefull sinnes of the last times 2. Tim. 3.2 This sinner must dye also by Gods Law after that hee is conuicted and found by Law to be refractarie and stubberne against his Parents Deut. 21.18 Sixtly and lastly to marrie without Parents knowledge and consent is a great dishonour to Parents and a greeuous sinne condemned in this Law Of this sinne prophane Esau is set forth an example for all ages for whose sinne his mother mourneth in these words Gen. 27.46 I am weary of my life for the daughters of Heth if Iacob take a wife of the daughters of Heth like these of the daughters of the land what auaileth it me to liue Quest 115. Thus farre of naturall Parents and their Children now of Parents by office and place And here first let me heare of the second band of duties in priuate families betweene Masters and Seruants Ans The Apostle interpreting this Law Eph. 6.6.9 commendes vnto vs the duties of Maisters and Seruants in the next place in these words Seruants be obedient vnto them that are your Masters according to the flesh with feare and trembling in singlenesse of your hearts as vnto Christ not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart with good will seruing the Lord and not men and know ye that whatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free and ye Masters doe the same things vnto them putting away threaning and know that euen your master also is in heauen neither is there respect of person with him Duties of Maisters and of Gouernours of Families be these following First they are bound by this morall Law of God to instruct their Seruants as they must their Children in the true knowledge of God for without instruction how shall they serue them as the Apostle commandeth as seruing the Lord Christ Againe the same Apostle Tit. 2.9.10 commandeth Seruants to adorne the doctrine of God our Sauiour in all things without instruction they can neuer possibly grace it but disgrace and dishonour both God and his word in all things they take in hand The practise of this dutie wee see in Abraham who being commanded to instruct his Children and his Houshold Gen. 18.19 it is recorded of him that he did carefully instruct and Catechize three hundred persons in his familie Gen. 14.14 In like manner this was Iosuas care not onely for his Sonnes and Daughters but also for his Seruants as himselfe testifieth Chap. 24.15 where hee vseth a holy protestation not onely for himselfe and his Children but also for his whole familie that they shall serue the Lord and this can neuer bee without instruction The like conscience and care wee finde in Cornelius the captaine Act. 10.7 for hee is said to haue Seruants fearing God Lidia being conuerted is Gods instrument to bring vnto Christ all her household Act. 16.15 Secondly Maisters must giue Seruants and Children no euill example but endeuour to goe before them as holy presidents and examples of faith and godlines of all puritie and sobrietie of life to guide them in all loue and meekenesse wisedome and iudgement for so haue all the holâ—â—â—thers euer done Abrahams three hundred Seruants would neuer haue beene so ready so tractable so religious but that they saw in their maister a patterne of all pietie and religion Cornelius Seruants being souldiers would not haue been so forward but that they saw their maister was a man in word deed truly fearing God Thirdly the third dutie of Maisters to Seruants is to giue them the recompence and reward of their labour this the Apostle chargeth Col. 4.1 Ye Masters doe to your Seruants that which is iust and equall knowing that ye also haue a Master in heauen 1. Tim. 5.18 The laborer is worthie of his wages Leu. 19.13 The workemans hire shall not abide with thee vntill the morning And here wee may say that if humanitie requires that they bee liberally rewarded much more pietie requires a louing an a large bountifulnesse vnto good Seruants of this speakes the Sonne of Syrach in these words Ecclus. 7.20.24 If thy Seruant worketh truely intreat him not euill nor the Hireling that bestoweth himselfe wholy for thee Let thy soule loue a good Seruant and defraud him not of libertie neither leaue him a poore man So louing a Maister was Abraham vnto his eldest Seruant Eleazar Gen. 15.2.3 the Steward of his house that hee purposed in his heart if God gaue no childe to make him his Heire and Lord of all his substance Fourthly the fourth and last care of Masters and Gouerners of families is to exercise houshold or domesticall discipline for the good gouernment of their families according to the rules of pietie Of this dutie the Lord warneth vs. Pro. 29.19 A Seruant will not be chastised with words though he vnderstand yet he will not answere ver 21. He that bringeth vp his Seruants daintely from his youth shall at the last be robbed of his Children Such Seruants were Zimri to Ela king of Israell who slew his Maister and his Children 1. Kin. 16.11 and Ieroboam to Salomon who got from his Son Reheboam more then halfe his kingdome 1. Kin. 11.28 and such a couetous hireling was Zibah to good Mephibosheth 2. Sam. 16. ver 3. Wee haue many good notes for the good gouerment of the family Psal 101. first the Masters of families must often meditate and endeuour to temper well together mercie and iudgement Secondly they must walke wisely and vprightly giuing a good example of life to all committed to their charge Thirdly they must lay aside all anger and wrath Fourthly
conscience toward God endure griefe suffering wrongfully for what praise is it if when yee bee buffeted for your faults ye take it patiently But and if when yee doe well ye suffer wrong and take it patiently this is acceptable to God for hereunto ye are called for Christ also suffered for vs leauing vs an example that we should follow his steps who did no sinne neither was guile found in his mouth who when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously Iacob and Ioseph followed this Scripture as beeing written by Gods holy spirit in their hearts The Sinnes here forbidden are these The first foule sinne here condemned is eye seruice contrary to simplicity and truth desiring to please men but not in singlenesse of heart Col. 3.22 Eph. 6.5 The Second sinne of Seruants is to answere againe in reprehensions and admonitions Tit. 2.9.10 The third sinne is to reiect admonitions to refuse and to resist the authoritie and corrections of their gouernours as Agar and Onesimus Gen. 16.6 Epistle to Philemon Fourthly by fraud or theft to conuay away their masters goods or by negligence to become vnprofitable drones in their Maisters seruice Such were Zibah 2. Sam. 16.4 and Onesimus it is like before his conuersion Fiftly to obay them in things vnlawfull as when Sauls men refused to obay and serue their Maisters tyranny Doeg the Edomite was very forward to imbrue his hands in the bloud of most innocent and holy Priests 1. Sam. 22. Quest 117. I pray you adde something of the duties and sins of the Fathers in Common wealth and in the Church that is of such as gouerne in the Magistracie Ans First Exod. 18.21 it is required in the Magistrate that hee bee a man of wisedome that is that hee haue knowledge to rule and to to performe the duties which belong to his place and calling for as in other arts hee is not straight way a good Artificer which is a good man so much more in this waightie calling Secondly they must bee prudent men or men of experience for like as in other Arts men must not trust their generall knowledge and wisedome which haue not had tryall and experience of their profession so much more in this calling it is needefull that a man well experienced in those matters that are incident to this calling Thirdly they must be men of courage for his knowledge and experience cannot profit him when hee is to performe and execute the duties of his calling if eyther hee feare the rebukes of Superiours or the hatred and reports of his inferiours Fourthly he must bee a man seruing God this will serue to tēper all his gifts courage if it passe the bounds of knowledge and experience proues a rash boldnesse and wanting Gods feare wee see it often end in oppression Fiftly the Lord requireth that they deale truly first cōcerning themselues they must see that in word and deed they be found such examples vnto others as loue truth and sincirity Next they must carefully search all matters they are to deale in concerning their calling that they may giue righteous iudgement as the case requireth This they must do and haue no respect of persons Sixtly they must hate all filthy gaine and desire of riches and rewards for rewards blinde the eyes of the prudent and stop the eares of the righteous Deut. 1.13 Seauenthly and lastly a good Magistrate must bee a man well knowne and reputed and reported among gods people for wisedome for experience for courage for the feare of God Duties of spirituall Fathers and their Children for vpright dealing for the hatred of couetousnesse If they bee not knowne to bee such they can not haue that credit and reuerence among the people which is due to their place and calling And this the Apostle requireth in Gods Ministers that they haue also a good report euen of them that are without Sinnes here condemned are in election of Magistrates to respect riches and fauour of men and to neglect the former vertues and speciall marks of Christian Magistrates Examination of the Conscience Superiours First let all Superiours of all places and callings well examine themselues in and by this Law how they loue and tender their inferiours as Parents doe their Children how they go in and out before them in all pietie sobrietie and iustice if any such neglect these duties his conscience pleads guiltie and hee is subiect to the malediction of this Law Inferiours Secondly let all inferiours examine themselues with what care and conscience they haue respected the generall duties of this Law as to honour the aged the Magistrate the Minister and to performe vnto them all the generall duties beefore prescribed if they plead want of knowledge or of conscience they are guiltie and bound vp to the curse of this Law The naturall Mother Thirdly let the naturall Mother here inquire with what tendernesse and loue she hath respected the life of her child in her wombe whether shee hath nurced it with her owne brests hauing strength and meanes giuen her of God herevnto if thou hast neglected this dutie thy conscience cries guiltie and this Law condemnes thee The naturall Father Fourthly let the naturall Father here inquire with what care and conscience hee prouides for his familie in a lawfull calling with what wisedome and iudgement he rules his wife with what pietie and religion hee doth instruct his family whether hee suffer his children to grow vp in idlenesse and wantonnesse whether hee hath not more regarded their bodies then their soules whether they bee trayned in an honest course and calling if thou dost not respect these duties thy conscience cries guiltie and this Law condemnes thee Fiftly The naturall Children let the naturall children here inquire with what cheerefull reuerence and feare and obedience they haue honoured their Parents how they haue respected and couered their infirmities and prouided for their wants if thou bee of this number and hast neglected these duties thy conscience cryes guilty and this Law condemnes thee Sixtly inquire whether thou hast at any time by cursing mocking reuiling or smiting dishonored thy parēts or whether hast thou desired their death for any cause whatsoeuer or hast contēned their lawfull charge or hast married without their consent if these or any of these sins bee found in thee thy conscience cryes guilty and this Law condemnes thee Seauenthly Masters gouernours of Families inquire with what care and conscience thou hast taught and catechised thy Seruants what example of pietie good life thou hast giuen them how thou hast recompensed their labours with what mercifulnesse and tendernesse thou hast respected their wants with what moderation in correction and admonition thou hast ruled them if thou hast neglected these duties thy conscience cryes guiltie and this Law condemnes thee Eightly let Seruants inquire with what submission of mind Seruants
watchfulnesse and sobrietie that so the whole man may bee seruisable to God and men and for this the wise Phisition is appointed of God to direct vs. 1. Chro. 15. And here we bee commanded to attend Gods ordinance in phisicke for the restoring and repairing of our health beeing lost first praying for the pardon of sinnes Iohn 5.5 and reconciliation with God that so his blessing may bee vpon the meanes which hereunto by his good prouidence he hath appointed Mat. 9.2 2. Chron. 16.12 A louing tender heart Thirdly louing tendernesse of heart to our brethren and all mercifulnesse is here commanded purge the heart of all anger and crueltie and bee filled with bowels of compassion This heart was in Ioseph Gen. 43.30 his bowels were inflamed towards his brethren This heart was in Moses Num. 12.3 Exod. 32. This heart was in Christ Mat. 9.36 This heart had Paul Rom. 9.2.5 for thus he testifieth of himselfe I am moued towards you with the bowels of Christ or of compassion Phil. 1.8.9 This heart is knowne by these markes following First it reioyceth in the good and prosperitie of other men Rom. 12.15 Secondly it mournes for the miseries of men Esay 24.16 Psal 119.136 Thrirdly it is ready to help Io. 20.15 most chreerefully and willingly 2. Cor. 8.3 without delay Prou. 3.28 Fourthly this heart is not lightly offended nor offending Phil. 1.9 but ready to pardon many offences Eph. 4.32 Fiftly this heart is carefull to auoid all occasions of offence Gen. 13.8 euen with the losse of his owne right Mat. 17.26 Sixtly this heart ouercomes euill with goodnesse Rom. 12.21 and with patience 1. Cor. 13.4 couering infirmities with the garment of compassion Prou. 17.9 Fourthly A louing cheerful countenance is required the louing countenance must testifiie of the affections of our hearts a soure countenance is the brand of an hypocrite and of an euill heart then a cheerfull countenance must attend the mercifull and good heart Mat. 6.16 and it is seemely in the godly for a cheerfull heart causeth a good cheerefull countenance Prou. 15.13 and they allow all true ioyes Iob with his graue and cheerfull countenance cheered many hearts Chap. 29.24 All godlesse men are cheered vp and comforted with false ioyes the true beeleeuer onely knowes that the kingdome of heauen is righteousnes peace and ioy in the holy Ghost And yet this cheerfull countenance may not want grauitie and sobrietie for laughter is a signe of folly Sirach 19.27 Eccles. 2.2 Iobs smiling gaue none occasion of offence Chap. 29.24 If I laughed on them they beleeued it not Mercifulnesse and wisedome in the gouernment of the tongue for by my cheerefulnesse I gaue them none occasion of libertie vnto sinne Neither did they cause the light of my countenance to fall they were so afraid to offend me Fiftly Mercie and loue must bee manifested in the tongue by good speeches first soft wise and louing answeres Prou. 15.1 Secondly in being the mouth of the poore widow fatherlesse and stranger in iudgement When the eare heard mee it blessed me and when the eye saw me it gaue witnes vnto mee And againe ver 21. Vnto me men gaue eare and waited and held their tongue at my counsell Iob. 29.11 Iob againe testifieth of his loue in these words I deliuered the poore that cryed and the fatherlesse and him that had none to help him the blessing of him that was ready to perish call vpon me and I caused the widowes heart to reioyce Thirdly in blessing and praising God and in prayer for our brethren Mat. 5. Fourthly in feeding and winning soules by holy admonishion Prou. 12.10 Our mercifulnesse must appeare in our actions Sixtly Our mercifulnesse and loue must not onely be in word but also in our deeds and actions for euery man shall bee iudged according to his works Mat. 25.41 Es 58.10 And yet Saint Iohn proceedeth further saying that we must not onely relieue them with our goods but also if need require for the good of the Church wee must bee ready to lay downe our liues for our brethren 1. Ioh. 3.16 But Christ would haue our loue also manifested to our enemies as in words so in deeds Mat. 5.44 and 48. doe good euen to your enemies Mercifulnesse manifested by other vertues Seauenthly our mercifulnesse and loue is manifested also in the Church and must bee by these vertues following First there must bee in vs a sound vprightnesse and puritie of minde which as it cannot abide the neighbour to be vniustly blamed by any sinister dealings so it can not hide his sinnes and faults for his good when occasion is offered of Christian admonition Leu. 19.17 Secondly by gentlenesse which is to refraine our selues from reuenge when iust cause of offence is giuen vs as Dauid to Shemei 2. Sam. 16. Thirdly by liberalitie which is a mercifull and free distribution with iudgement giuing to euery man according to their speciall wants Psal 112.4 Fourthly by friendship which is a good will beetweene two equalls to performe all duties of loue the one to the other True friendship is a fruite of Godlinesse seasoned with good affection confirmed with grauitie and sobrietie preserued with constancie proued by sympathie and continued with mutuall pledges of loue in all well doing Fiftly by concord and consent of mindes this stirreth vs vp to all beneuolence and causeth a carefull respect of all superiours inferiours and equals gladding the hearts of men as it were with a milde sweete and comfortable harmonie Examination of the Conscience First here must bee a carefull examination of the heart and conscience for if the murtherer lye fast bound vnder the curse and condemnation of God and was neuer as yet translated from death to life and next that hee which hateth his brother is a murtherer then it standeth euery man in hand to search faithfully his owne heart and if there thou findest any crueltie anger enuie hatred wrath mallice or any such Serpents bred and harbored in thee thy conscience cries guiltie and this Law condemnes thee Secondly examine thy selfe with what crueltie and inhumanitie thou hast abused the good creatures of God how improuident and carelesse thou hast beene for the life of man and beast if thy conscience herein plead guiltie this Law condemnes thee Thirdly examine thy selfe how negligently thou hast respected the state and life of thy soule how carelesse for thy saluation and the meanes of it and with what sinnes of intemperancie and incontinency thou hast impaired the health and shortened the life of thy bodie if thy conscience crie guiltie this Law condemnes thee Fourthly examine thy self whether thou hast been a scornfull Ishmaell or a dogged bitter Nabal with any euill gesture countenance or otherwise disgracing or greeuing any man if thy conscience plead guiltie this Law condemnes thee Fiftly inquire also how thou hast offended God in the sinnes of the tongue as in bitter words railing reuiling backbiting slandering clamors
Apostles words are without all exception 1. Cor. 7.2.3 Neuerthelesse to auoide fornication let euery man haue his wife and let euery woman haue her owne husband Sixtly Diuorcements whether Iewish or Christian tolerate against the manifest word of God are here condemned The new Testament teacheth vs no cause of diuorcement but Adultrie Mat. 5.12 and the wilfull departure of the vnbeleeuing idolater 1. Cor. 7.15 Seauenthly and lastly all Popish Stewes Ezech. 16. Rom. 1. the sinnes of Sodome not to be named among Gods people Eph. 5.3 and all pollutions of the mariage bed contrary to the expresse charge of God Deut. 23.11 Leu. 15.2.16 Ordinary and natural fluxes Leu. 15.31.33 and. 20.18 preached by Ezech. Chap. 18. by nocturnall or monthly fluxes for the which the Lord requireth a separation of man and wife for the time are here condemned for the Lords will is that euery one know and learne how to possesse his vessell in holinesse and honour 1. Thes 14.4 Quest 131. Now proceede to the affirmatiue part that we may see in like manner what speciall vertues God commendeth and requireth in this Law Ans Summarily wee be commanded here as to endeuor and labour to keepe our owne soules and bodies in holines and honour so also to preserue what lyeth in vs the chastitie of our neighbour And the deformitie and darknesse of the sinnes beefore condemned may helpe vs to see the beautie and brightnesse of the contrarie vertues here commended which are specially these following First here wee be commanded to keepe the heart watchfully well exercised in holy thoughts and godly meditations Here let no man say with the blinde heathen that thought is free for euery man But contrarilie remember what the Lord warneth often as Pro. 4.23 Keepe thine heart withall diligence for from it proceede the actions of life And againe 2. Cor. 7.1 Seing wee haue such promises let vs clense ourselues from all filthinesse of the flesh and spirit and grow vp into full holinesse in the feare of God And this hee teacheth by his Prophet Mal. 2.15 when he saith Keepe your selues in your spirit that is keepe vnder and crucifie your affections and lusts euen the secret motions and desires of your hearts Secondly the Lord requires the sanctification of the whole man 1. The. 5.23 The soule spirit and body for that all these parts are redeemed by Christ therefore they must all bee kept holy and cleane Thirdly many not watching ouer their harts haue beene smitten with the spirit of ielousie and so of madnesse and so of crueltie and murther as wee see in Ammon and such like examples 2. Sam. 13. Secondly the chastitie of all the sences is here commanded and here a speciall watch ouer the eye and eare is required first for the eye An adulterous eye as wee heard fils the heart with vncleannesse and so inflames the whole man here then Iobs watch must bee remembred Chap. 31.1 I made a couenant with mine eyes why then should I thinke on a maide And Iosephs chast eyes and eares for hee could not endure to heare and see the vnchast behauiour and words of his mistresse Gen. 39. Thirdly the Lord here commaunds vs to keepe a continuall watch ouer our lips and tongue The Chastitie of this member is noted with these marks First the chast tongue speakes nothing but that which is poudred with salt and that which is good to the vse of edifiing and may minister grace to the hearers Eph. 4.30 Secondly to speake with shame fastnesse and sobrietie of those things which sinne hath couered with the garment of dishonestie and vncleannesse as Gen. 4. 1. Psal 51. in the title of the Psalme This is the Apostolicall charge Eph. 5.3.4 Let no vncleannesse or filthinesse bee once named among you as it becommeth Saints Thirdly Sobrietie and Temperancie in all speech Iames. 1.19 Mat. 12.19 Contrary to this are the notes of the harlot first much babling Prou. 7.11 secondly Shee is loude Fourthly the Lord here commands the chast and sober cariage of the whole man and of all the members of the bodie for like as the vnchast behauiour of any part of the bodie argues a filthie and vncleane person so the sober graue and holy vse of all the outward parts commends and declares the chastitie of the heart howsoeuer vncleannesse often and hypocrisie may bee couered vnder the vision of sobritie 1. Pet. 3.2.3.4.5.6 Ob. But some say albeit they bee not cleane tongued and fingred yet they bee cleane harted Ans Si trabs sit in oculo strues est in corde that is the sight is not good if there bee a beame in the eye and the heart is false when the outward part is corrupted Quest 132. And what bee the wals and bats of a pure and chast life Ans These fiue specially mariage temperancie prayer societie the works and labour of our calling The first is Mariage which the Lord by his owne holy spirit commends as honourable Heb. 13.4 Mat. 19. 1. Cor. 7. and commands all true worshippers which haue not the gift of continencie in this Law as the most speciall preseruatiue of a chast life In all ages God hath blessed this state as his owne speciall ordinance for the propagation of a holy seede as the Prophet speaketh Mal. 2.14 commended in all the old new Testament in the examples of all the Patriarches Kings Priests and Prophets in men of all degrees and condicions of life Obiect First but some teach that mariage doth rather pollute and defile a man then keepe him chast Ans It is the voice of Antichrist who is contrary to Christ as in all his proceedings so in this Contrarilie wee bee to remember what the spirit of Christ hath prophesied of our times saying 1. Tim. 4.1 that false teachers should come and disgrace holy mariage and reiect it as an vncleane thing but wee are to hold such doctrine to proceed from the Diuill This scripture hath beene much abused by Tatianus Montanus Tertullian Origen and after them by Hierom and Nazianzen Obiect Secondly but single life is preferred before mariage by the Apostle 1. Cor. 7. Ans Not for any holinesse or puritie in this kinde of life but for an outward and worldly respect for the Apostle so speaketh commending the single life 1. Cor. 7. ver 26. for the present necessitie because of the manifold afflictions of those times and the paucitie of true christian beleeuers least they should marrie with vnbeleeuers which was a thing most dangerous and contrarie to the expresse charge of God vnto all his people Obiect Thirdly it is further obiected in our wretched times that marriage breeds beggerie and hurts the good state of the common wealth Ans Neither pouertie nor riches can commend or discommend any holy ordinance of God let the lawes and rules of God and godlinesse be kept that euery man labour in a lawfull calling that all idlenesse and disordered life be banished and expelled from
say sought vnto Christ to bee purged and healed of thy running sores or rather when Christ hath cryed in thine eares Prou. 1. Reue. 3. and offred himselfe vnto thee thou hast not hardned thine heart and resisted the heauenly calling of God and the motions of his holy spirit if thy conscience herein pleades guiltie this law condemnes thee Sixtly inquire with what inward affections and loue thou hast sought the good of thy neighbour for if in procuring his good thou hast labored but in the outward as is for forme sake and to bee seene of men and not with inward affection thy conscience pleads gultie and this law condemnes thee Seauenthly inquire what holy thoughts what Godly meditations what profitable and pertinent discourses of minde concerning God and Godlinesse thou hast how thou hast diuided thy times reseruing a good portion dailie for the exercises of godlinesse to bee spent specially in holy meditations and praiers for if these holy exercises bee wanting thy conscience pleads guiltie and this Law condemnes thee Quest 153. Thus farre haue wee seene the sence and meaning of the decalouge what the Lord commendeth and what hee condemneth in his people and how far this most holie Law excelleth all the Lawes of men Now proceede yet a little further and tell mee first how and in what sence this Law is said to bee abrogate by the Messias Ans The Iewes had three distinct kindes of Lawes giuen them of the Lord The Ceremoniall the Iudiciall and the Morall The Ceremoniall did serue the infancie and pedagogie of the old Church Heb. 1.1 for the Lord by shadowes and pictures of heauenly things in diuerse formes and measures manifested his will vnto his people Of these the Prophets testified they should haue an end and cease at the comming of Christ for wee neede not the picture when the bodie is present Daniell 9.27 The complement of his prophecie wee see in the practise of the Apostles Act. 15.9 and ver 28.29 And the Apostle assureth vs they were but shadowes of things to come and the bodie or substance of them was to bee found in Christ Heb. 7 and 10. Chapter Col. 2.16 The Iudiciall Lawes so farre as they respect that kingdome onelie began and ended with it but so farre as they haue a common equitie concerning the good of all mankinde they binde all kingdomes throughout all generations The morall Law is not abrogate nor neuer shall cease to the worlds end The curse onely annexed thereunto is abrogate to all such as are found to be in Christ for there is no condemnation to any one of them Rom. 8.1 And whereas the Apostle saith wee are freed from the Law and bee vnder grace Rom. 6.14 Hee doth plainely expresse himselfe that hee meaneth not that wee are exempted from the obedience of the Law morall but onely from the curse of it for so hee speaketh Gal. 3. Christ hath freed vs from the curse of the Law for that hee was made a curse for vs. And as touching our holie obedience to it This is the end of all Gods fauours vpon vs 1. Iohn 3.6.8 and the cause wherefore Christ hath losened vs from the bands of the Diuell sinne and death that wee might serue him in holinesse and true righteousnesse all the dayes of our life Luke 1. Quest 154. How may the true Christian performe obedience to the morall Law acceptable vnto God Ans The question is not who can or how wee may worke perfect righteousnesse for if any could worke perfect righteousnesse the Apostle would soone conclude that for such Christ died in vaine Gal. 2.21 But how a man may serue and please God in the obedience of this Law the answere is in and through Iesus Christ more distinctly in the true seruant of God these things are required first Iohn 3. Ephe. 4.18 that the spirit of grace and regeneration haue quickned him and put the life of God in him for before this grace hee is reputed of God as dead Eph. 2.1 and a dead man can not work the workes of God beefore his first repentance and freedome from dead works Iob. 6.2 Secondly if after grace receiued this man fall to sinne against God hee must recouer the former state againe by renuing his repentance beefore that in any worke hee can please God This is cleare in Dauid who during his continuance in sinne and before his humiliation Psal 51. could not please God The third point required in vs to make vs fit to serue God is a singular delight in the Law of God this also is commended vnto vs in Dauids practise Psal 1.2 and 119. ver 14.16.24.47.92 The fourth poynt is faith in Christ for without it all is but sinne Rom. 14.23 Faith will finde an allowance for euerie thought and iudge it by the word and desire an exceptance for euery thing in Christ The fift point is earnest prayer vnto God that he would renue our strength by a new supplie of grace The verie Apostles desire others to bee mindefull for them in this dutie that they may more faithfully serue Christ in the ministrie of the Gospell Ephes 6.14 Col. 4.3 Heb. 13.27 2. Thes 3.1 Quest 155. What are the speciall vses of the Morall Law Ans First we learne thereby the originall iustice and perfection of our first parents for they could obserue it and contrarily wee see by our natiue and inherent corruption for there is as it were a Law and poyson rather in our members continually rebelling against the Law of God Secondly it is a glasse for vs whereby wee may daylie view and beewaile our deformitie that beeing so humbled wee may runne to Christ Rom. 7.7 and 3.20 Gal. 3. Thirdly By it also the faithfull must bee directed as by a lanterne in euery good way to serue God in soule spirit and body in thought word and deed Psal 119. Fourthly it forewarneth vs also of iudgement and the fearefull condemnation that shall fall vpon the world that is as many as are without Christ for that they lye fast bound vnder the curse of the Law Deut. 27.26 Gal. 3.10 Quest 256. Now proceed and tell me what the curse of the Law is and how wee be freed from it Ans The Curse due vnto man-kinde by the Law of God for sinne implieth in it a three fold death First a death in sinne noted Ephe. 2.1 Secondly the death and mortalitie of the bodie which by creation was immortall as the soule Gen. 3.15 Thirdly the death of body and soule in hell torments or that finall separation from the presence of God 2. The. 1.7.8.9 commonly called the second death The third part of the Historie of man or of the reformed Adam or man in Christ renued by the Gospell restored to Grace and preserued to Glorie Question 1. IF man by nature bee so miserable and so deformed as wee haue seene by the Historie of his fall by the fearefull consequents of his apostacie and lastly most
the vile Confer Mat. 3. Ier. 15. by the fame of his Gospell preached so will he by his owne immediate voyce and ministry of his Angels make a finall separation in that day betweene the one and the other The sheepe which heard his voyce and testified their faith by their innocency like lambes they shall stand on the right hand They which contrarilie testified their vnbeleefe by their lasciuiousnesse and lusts like Goates shall be set on his left hand Ezech. 34.18 Seauenthly euery mans particular cause shall bee tryed beefore this Iudge by the euidence which his workes shall giue with him or against him 2. Cor. 5.10 Wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill Here the better to assure vs of the truth and certaintie of the Lords proceeding of his particularizing of al things in this action the holy Ghost telleth vs that the Lord hath as it were bookes of record to manifest all and euery work of man and his bookes bee three in number First his booke of prouidence which is the knowledge of all particular things past present and to come Psal 136.16 Secondly his booke of iudgement which is diuided as it were into two parts first his prescience knowing euery thing far more euidently then wee know any thing recorded in a booke before our eyes secondly the second part of the booke of iudgement is the conscience of euery man standing beefore him which shall then bee so qualified by the great power of God that it shall bee able to record and testifie so much of all his particulars as shall serue to testifie his faith and iustification by Christ or his most iust condemnation without Christ The third booke is the booke of life which is the eternall decree of God concerning the saluation of his elect by Christ whose names bee so written in this booke that they being as gods precious pearles can neuer bee lost Of this booke read Esa 4.3 and Exod. 32.32 And of this distinction of bookes Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works And after that mens works are made manifest by these bookes then must they bee tryed whether they be good or euill the Gentiles and Iewes that neuer heard of Christ by the Law of nature which shall proue them inexcusable Rom. 2.12.16 The rest that haue heard shall bee tryed by the Law and Gospell Rom. 2.16 The word of God shall serue as a bill of inditement for the iust condemnation of all such as haue contemned the Law Gospell of Iesus Christ Ioh. 12.48 for the sentence of the Iudge in the last day of generall iudgement shall bee nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospell touching the iustification and condemnation of euery particular person Eightly after the manifestation of all things and that euery particular conscience sees his blessed iustification by Christ or his iust condemnation by vnbeleefe and for his woorkes then the Iudge shall proceede to his definitiue sentence and this is two-fold The first is pronounced to the Elect in these words Mat. 25.34 Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world This sentence is full of affection and loue most sweete and most comfortable recommending the free grace of God their election their adoption and blessednesse in Christ and not their workes for the causes of their saluation and then he addeth the euidence of their Faith by the workes of mercy which they haue done to his members here on earth I was hungry The principall works of men are those which are done to the pore members of Christ Gal. 6.10 and yee gaue me to eate c. The answere of the Saints saying when saw wee thee hungry c. argues that they were far from vaine glory in their works or seeking any iustification by them and Christs last words to them in as much as you did it to the least of these my brethren c. giues vs an infallible argument of Gods child which is not to loue because wee are loued againe but to loue for Christs sake and the liuing members of Christ because wee see his picture and image in them renued this is a speciall grace of God and of this loue speakes Dauid Psal 16. 1. Ioh. 3 chap. All my delight is in thy saints which are in the earth The second sentence pronounced against the reprobate is goe yee cursed into hell fire prepared for the Diuell and his angels for I was hungry and yee gaue me no meate c. in which sentence are contained a heape of woes present and to come For the present what can bee more woefull then to see so many admitted into the kingdome of God and yet themselues shut out and excluded yea peraduenture to see such as they haue hated and disdained and refused to giue any honour vnto as when the rich man shall see Lazarus receiued by God into the kingdome of heauen whom hee vouchsafed not to sit among his seruants and that which is more to see themselues separated haled tugged by an innumerable sort of oughly Deuils out of the presence not onely of God but of their fathers mothers wiues husbands children friends louers and acquaintance who shall deâ—ide and laugh at them forgetting all bands and obligations of nature and reioyce at the execution of God his iustice in their condemnation so that no eye either of God or man shall pittie them nor no teares prayers suites cries yellings or mournings can bee heard or preuaile with him which is their Iudge nor one to mediate or speake for them to reuerse or stay iudgement but needes without mercy without stay without any farewell they shall be presently cast downe to the endlesse easelesse and remedilesse torments of hell Neuer was there poore wretch that was condemned at the tribunall of mortall iudgement to bee compared to this estate for there the conclusion of the Iudges sentence is Lord haue mercie vpon thy soule but here the Lord himselfe shall not onely not shew any token of mercie or louing countenance but also with a voyce surpassing any thunderclap to bee heard in all heauen earth and hell curse them bodies and soules to the pit of hell for euermore And if this were all the present woe yet were not the case so heauie for besides this what guilt of conscience what biting enuie what horrour of minde what distraction what murmuring against the Lord what cursing of themselues their day of birth and father and mother what remembrance
heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp To this charge agree the words of the Apostle Eph. 6.4 Fathers prouoke not your children to wrath but bring them vp in instruction and information of the Lord. Examples are Bathshebath Prou. 31. and Ennice and Lois 2. Tim. 1.5.3.15 A fourth dutie of parents is to correct and chastice their Children with wisedome and moderation euer considering they punish their owne corruption in them which they first gaue and calling vpon God in spirit feruently for a blessing vpon their chastetisements To warne vs of this dutie let vs often set before vs these Scriptures Pro. 3 12.13.24 Heb. 12 7.23.13.14 Pro. 22.15 Foolishnesse is bound vp in the hart of a child but the rod of correctiō shall driue it away from him therefore inure children to do things rather to please God then for flattering or for guifts Prou. 13.24 He that spareth his rod hateth his sonne but he that loueth him chasteneth him betime And that parents may haue a noble example herein for imitation it is said that the Lord correcteth him whom he loueth euen as the father doth the child in whom he delighteth Prou. 3.12 A fift dutie of parents is the good education of their children as in Gods faith and feare principally so in good arts carefully that they may beecome profitable members in Church and common wealth for this is the Lords charge Pro. 22.6 Teach a child in the trade of his way and when he is old he shall not depart from it at the least let them learne to read and write A sixt dutie of parents to children is that hauing brought vp their children in such sobrietie and chastitie as beecommeth the Saints of God when they come to yeares to make choice for them and to aduise them to keepe their vessells alwayes in holinesse and honour both in the single state and in the married life and at this time specially to allow for their maintenance more or lesse according to that portion which God hath giuen them This godly care for the mariage and maintenance of children wee see in Abraham Gen. 24.1.2 and in Isaac and Rebecca Gen. 27.46 and Cha. 26.35 and in Naomi Ruth 3.1.2.3 A seauenth dutie is such children as the Lord shall giue thee to consecrate them to the Lord with a holy desire they be his and doe him seruice as Hamah did Samuel and it may bee Ennice did Timothie God specially requireth the first borne An eight dutie is with all conuenient speede to prouide they may be baptized in the publike congregation in the presence of speciall and faithfull witnesses Esay 8.2 Sinnes of Parents forbidden in this Law are these First to bee improuident and not to respect the welfare of children in this life Secondly to cark and care for their bodies and to suffer their soules to rot in sinne * Crates in Plutarch saith We may well cry against foolish parents from the tops of hilles with great cares doe they prouide for their children but respect not for honestie vertue what they shall bee Heathen men could see this as a common sinne in Parents and condemne it Thirdly to bring them vp in loosenesse pride idlenesse and wantonnesse and wantonnesse ends in wickednesse as Eli did Sophin and Phiceha and as Dauid did Absalon and Adonijah their wanntonnesse did end in wickednesse to the no small griefe of his heart a 1. Sam. 1. 2. Chapters for the one at his death hee sorrowed and wept bitterly of the other it is said And his father would not displease him from his child-hood 1. King 1.6 wherefore here wee must euer remember that Prouerb If thou smitest hee shall not dye Fourthly ouer seuerely without iudgement to prouoke them to anger by vniust or vnmeasurable chasticements in words or stripes Eph. 6.4 Quest 113 What be the duties of children to Parents commanded in this Law Ans This precept speaketh vnto children as it were face to face as being most prone to the breach of this Law for children bee more ready to forget Parents and their duties then Parents to forget children and therefore the Lord to meete with this corruption giueth the first charge vnto children to performe all duties of honour to their Parents The first dutie of Children to Parents and the root of all the rest is a cheerefull reuerence which is a speciall grace well tempered with loue and feare An example for this dutie wee haue in Ioseph who when hee met his aged father Iacob Gen. 46.29 presented himselfe vnto him with reuerence and to testifie his affection and loue he fell vpon his neck and wept vpon his neck a good while The second dutie implyed in the word Honour as the Apostle interpreteth Eph. 6.1 is obedience Children obay your Parents in the Lord. Examples of true obedience commanded iustly in Scripture are these Isaac to Abraham Gen. 22. the sonnes of Ionadab the sonne of Rechab Ier. 35.14 And of our Lord and Sauiour Iesus Christ of whom it is written that hee followed his mother Marie and his supposed father Ioseph and was subiect vnto them Luke 2.51 The third dutie to helpe their infirmities and to prouide for their Parents when they are old Of this dutie the Apostle speaketh 1. Tim. 5.4 in these words But if any widow haue children or nephewes let them first learne to shew godlinesse toward their owne house and to recompence their kindred for this is an honest thing and acceptable before God The practice of this dutie wee finde in good Ioseph most carefully supplying his old fathers wants prouiding for his brethren Ge. 45.9 and among Birds for the Storke when she is old keepes her nest continually and the young prouide for her hence is it the Apostle cals children without naturall affections 2. Tim. 3.3 A heathen woman had a daughter that nourished her with her brest in prison when all persons were forbidden to releaue her Valerius Mar. lib. 5. Cap. 4. Plin. lib. 13. cap. 23. The fourth dutie here commanded is to beare with and to couer the infirmities of parents so much as in vs lyeth and so farre as Gods honour and Law will permit vs. The practise of this wee see in Sem and Iapheth who couered their naked father when cursed Cham discouered him Ge. 9.23 and Ionathan bare patiently the threats of his bitter and bloudy father Saul 1. Sam. 19.3.4 Quest 114. Now rehearse breefly the contrary sinnes here condemned Ans First cursing of Parents is a most detestable sinne and here condemned The Lord pronounceth him accursed that curseth his Parents Deut. 27.16 and by the Law of God among the Iewes he was to die for it Leu. 20.9 Exo. 21.17 Secondly to smite father or mother is a most greeuous sinne and heere condemned This sinner was by Gods law
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others