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
view of all their sinnes which apertaine to this apostacie or contumacie as the Apostle speaketh Rom. 5. Ans The first sinne is vnbeleefe shee begins in the first entrance into the conference to doubt of the truth of Gods holy word ver 2. Secondly to b 2. to cōtinue a conference with Sathan disputing against the knowen truth against our consciences continue conference with the arch-enemie of God blaspheming the Lord and oppugning his holy truth Thirdly c 3. Curiositie Curiositie they seeke after strange knowledge not contented with Gods holy word ver 5. Fourthly d 4. Pride Pride they desired greater glory and to haue some greater excellency or to bee like the Lord himselfe in glory ver 5. Fiftly e 5. Cōtumacie manifest rebelliō against knowledge conscience manifest Contumacie they proceede to the breach of his Law against their knowledge and conscience ver 6. Sixtly they f 6. To preferre Sathan or to beleeue lies reiect the truth preferre Sathan and his lies beefore God and his holy truth ve 6. Seuenthly they are g 7. vnthankfulnesse vnthankfull vnto God for the manifold and inspeakable pledges of his fauour and loue towards them Eightly they sinne * 8. Presumption presumptuously a When any childe of God falleth into any foule sin against God against his knowledge conscience as Dauid into adultry he falleth into many sins together presuming to bee so highly in Gods fauour that hee would not so afflict them for their transgression Ninthly and lastly after a full resolution in great presumption they proceed to the b 9. The practise of the treasō in committing the outward act practise of this high treason against God and did eate against Gods manifest charge of the forbidden fruite and so murthered themselues and their posteritie Quest 15. Now tell me what were the consequents of this c Verse 7. rebellion or contumacie as the Apostle speaketh of our first Parents Ans They beecame forthwith the children of wrath and of death By sinne they became subiect to all the euils of this life and the euerlasting curse of God after death So the Law speaketh Gen. Chap. 2.17 So the Apostle speaketh Rom. 5.12 So the euent speaketh by sundry effects as after shall appeare Quest 16. What is death Gen. 5. ver 7.8 Ans A separation from the comfortable presence grace loue and fauour of God both in this life and life to come a state contrary in all respects to that first state of his excellencie Quest 17. How many kindes of death are mentioned in Scripture 3. kinde euill Ans Foure first death in sin the forerunner and messenger of the second death Rom. 6.2 Ephe. 2.1 the state of all vnregenerate Secondly death vnto sinne Rom. 6.2 the state of the regenerate Thirdly the naturall death of the body called a dissolution 2 Tim. 4.6 Fourthly death eternall or the second death 2. Thes 1.9 Reuel 20.6 Gen 3.8.9.10 c. Quest 18. And were our first parents after their transgression subiect to these three kindes of death Ans Yea first they beecame dead in sinne as appeares from the 7. verse to the 19. by the effects of sinne in them their nakednesse their shame their deformitie their feare and trembling their hiding of themselues their couering of sin with all their might vtterly ignorant how to please God all which are markes of an eulll conscience or of a man dead in sinne Secondly for the naturall death or dissolution in the first death the decree is here manifested and recorded which was neuer yet repeated ver 19. Heb. 9.28 Thirdly they came also by sinne vnder the heauie curse of God for the second death against the which the Gospell concerning their mediator and redeemer Iesus Christ is preached vnto them Gen. 3.15 and Gal. 3.8 Quest 19. How doth the Lord preach the Gospell and offer the meanes of reconsiliation and repentance vnto our first Parents Ans First the Lord to awake them gaue them some visible signe of his presence verse 8. Secondly but when his presence did but amaze them he spake distinctly and called them in a speciall manner to accounts ver 9. Thirdly hee ript vp their hearts and set their sins in order beefore them Note the great goodnesse and patience of God in the conuersion of sinners verse 11. Psal 50. to driue them to the full confession of them by two questions or arguments as thus first who told thee of this nakednesse where there was none to tell thee or cause thee to sin but thy selfe Secondly I see by thy trembling thou hast broken my Law for where there is no feeling of sinne there is no contrition no confession no remission Quest 20. Where are now all the gifts of nature and free will How forward findeth the Lord our first Parents to repent them of their apostacie Ans Adam had no strength at all to reclaime himselfe nor to attend Gods voyce when God beganne to reclaime him to repentance as appeares by these arguments First like a man in a feuer cries onely of his heate so all his thoughts run vpon his nakednesse and shame Gen. 3. ver 10. vtterly vnmindeful of Gods free mercie that as yet hath kept him from hell and euerlasting perdicion Secondly hee seekes by all meanes to couer and lessen his sinne and regards not how iniurious hee is to God and man Faemina Verse 12. Contrary before Gen. 2.23 first to the woman This woman that is this foolish vaine woman is cause of my sinne secondly hee saith God gaue her and sent her to him as the cause of his ruine and destruction Verse 12. Note these degrees in an extorted and involuntary confession Thirdly hee comes to an extorted and confused confession I did eate that is I haue eaten indeed but as being seduced I wot not well how nor of what tree So the woman hid her sinne in like maner And thus doe all the sonnes of Adam when God in mercie sends them meanes of repentance a 1. Non feci first they denie stoutly that they haue sinned b 2. Feci quidē sed bene feci secōdly they ad impudently being vrged I haue done so indeed and haue I not well done c 3. Si male non multum male thirdly if their fact bee conuinced to bee a sinne they answere if it bee sinne it is not so hainous nor so great a sinne d 4 Non mala intentione fourthly and if yet they bee further vrged as touching the greatnesse of their sinne they say their purpose and intention was not so euill e 5. Aliena suatione fiftly and lastly if their intention and purpose bee manifested they confesse they haue sinned but being lured perswaded and occasioned by others but when a man seeketh sufferage by excuse hee misseth his pardon Quest 21. And how did the Lord proceed to worke in them a true
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
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
Sin Death and the Diuell and they are more terrible because they be knit together in a league as it were against vs. Sinne depriuing vs of grace is terrible but more vgly whē we see death follow after it death of it self is dreadfull but yet if death would make a quite dispatch of vs that wee should neuer be seene it would lesse amaze vs but when wee see Sathan the tormentor follow after it with endlesse wrath wee must before grace stand as perplexed euer in bondage to these three enemies till Christ free vs. Heb. 2.14 Of actuall Sinne and the dangerous grouth of sinne without Gods speciall grace preuenting it or of sundry dangerous steps to hell Question 37. NOw because we haue seene the natural root of all our euils let vs proceede to take some view of the branches and fruites or of the actuall sinnes which our naturall corruption breedeth Ans If we conferre and compare wisely two Scriptures together wee shall by Gods good grace discerne the growth of sinne euen from the roote vnto the branches and full perfection of sinne The Scriptures specially to bee noted are these Iames. 1.13.14.15 and Heb. 3.12.13 Quest 38. First tell vs what degrees of sinne finde you in that place of Saint Iames. Ans Thee holy Ghost in the third to the Hebrewes teacheth vs. ver 13. that the heart is hardned through the deceitfulnes of Sinne and Saint Iames in his Scripture teacheth vs what the sense and meaning is of these words for he saith that sin first is breding and working secretly and deceitfully and as it were spreading his rootes vnder ground and so by degrees breakes forth to the hardning of the heart if Gods holy grace preuent it not Againe saint Iames teacheth vs that sinne by degrees comes to ripenesse and full perfection and so brings death euerlasting The holy Ghost in the place before cited to the Hebrewes sets before vs the degrees of sins perfection Quest 39. First let vs heare what bee the degrees of the deceitfullesse of sinne Ans They are these following The first is a drawing away The second is a bayting The third is a conception The fourth is the birth of sinne Quest 40. And what call you the degrees of the perfection of sinne Ans First when sinne is brought forth and committed it breeds negligence and coldnesse in holy exercises Secondly This coldnes and negligence breedes contempt 1. Negligence 2. Contempt 3. Hardnes Thirdly Contempt causeth hardnesse of heart Fourthly hardnesse of heart causeth a a 4. A malicious heart malicious euill heart Fiftly the malicious euill heart becomes an b 5. An vnbeeleeuing heart vnbeleeuing heart Sixtly the vnbeleeuing heart causeth an c 6. An idle erring heart idle erroneous heart Seauenthly the erring or idle wandring heart causeth the heart past feeling Eightly the heart past feeling causeth an d 7. An heart past feeling apostaticall heart Quest 41. Tell me briefely what you meane by these first degrees of the deceitfulnesse of sinne e 8 an apostalicall heart Ans The first old roote of sinne and first step to hell is concupiscence or that hereditarie euill which we haue from our first parents for the Apostle often warnes vs of the deceitfulnesse of Sinne. Rom. 7.11 Eph. 4.22 Heb. 3.13 and therfore because the mother is deceitfull the daughters deceiue vs often Ephe. 4.22 The second degree of sinne or steppe to hell the first daughter of concupiscence is a secret motion of the heart which Saint Iames cals a drawing away whereby is meant that Sathan and the pleasures of sin draw and steale away a mans heart to such persons and places as can soone minister occasion and fit baites to allure vs vnto sinne example to cleare this Dauid being drawne away from Gods presence and possest with an idle heart fit for vaine thoughts was soone taken with that bayte which was layd for him 2. Sam. 11. The third step to hell or degree of sinnes deceitfulnes is a bayting or entising whereby is meant that Sathan discourseth at large with a mans heart beeing drawen away from Gods presence of pleasures riches honor glory and such like and for this practise Eue with Sathan is a notable president Gen. 3. The fourth degree of sinne and fourth step to hell is called the conception of sinne Definit whereby is meant that the hart doth like and entertaine the former bait and motions vnto sinne The sinner is ouercome with the delights of sinne and Sathans perswasions and doth purpose in heart to practise and bring forth that euill which hee hath conceiued Signes of conception are Signes of conception traueling in heart Psal 7.14 taking thoughts Rom. 13.14 and inquiring how to practise that euill which is conceiued Examples are Achab sick in conception 1. King 21.4 Iudas traueling with mischiefe Iohn 13. Sichem inquiring how he might finde Dinah for his lust Gen. 34. The fift degree and fift step to hell is called the birth of sinne whereby is vnderstoode the actuall and externall commission of sinne This birth followes after j conception in some sooner in some latter a 2. Sam. 13 12. Absolon conceiued murther two yeares before it was practised So b Mar. 6.17 Herodias The beleeuers doe neuer dwell long in conception for they are preuented and kept by faith and grace in Iesus Christ And thus farre of the degrees of the deceitfulnesse of sinne Quest 42. Let vs heare in like manner what you can say of the degrees of the perfection of sinne Ans The first degree of sinnes perfection and the sixt step to hell is lukewarmnes and coldnesse in all good exercises This c Differēce between the sins of the Godly Godlesse 1. The Godly fall Gal. 6.1 the Godlesse walk and lye in sinne 2. The Godly fallen cannot rest in sin but the godles delight in sinne 3. The godly if they fal are ouertaken by some occasiō Gal. 6.1 The Godles seeke al occasiōs of sin 4. The godly after their fal◠are soone reclaimed the godles most hardly and if they leaue a litle they returne to sin againe worse degree appears often in the fals of gods children Signes of this euill are losse of the libertie and ioy of a good conscience and of our saluation to bee distasted concerning the word to leese the comfortable presence of Christ In Dauids example we shall finde this degree of sinne after he had committed murther and adultry Psal 51 1.2 The second degree of sins perfection and seauenth step to hell is the contempt of the voyce of Christ speaking in his word d First degree of prouocatiō This is a fruit of long negligence and lukewarme profession Contempt is to passe by the voyce and word of God as a vaine thing Mat. 13.13.14.15.16 Examples Achab Iezabel and all the enemies of the word of God many foule sinnes follow this euill Rom. 2.4.5.6 2. Degree of prouocation The third degree of sinnes perfection
committed to the true Ministers of Christ as their onely scope must bee thereby to reconsile men vnto God 2. Cor. 5.19.20.2 So to effect this they must not content themselues generally to propound the same to Gods people but with all care and conscience so to apply their holy sermons as may most serue for the 2. Cor. 14.12.26 edification of Gods people Eph. 4.11 desiring euer to approue their ministrie vnto the consciences of men in the sight of God 2. Cor. 4.2 and 3.17 and 5.11 Thirdly that their ministrie may take good effect in the soules of Gods elect to their edificasion the holy Ghost sets beefore them and prescribes vnto them speciall heads and grounds to follow that all their speeches must euer tend first to teach called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doctrine seruing to informe the minde touching the Articles of Faith or to comfort secondly to reproue called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which tends to reduce the mindes of men from errour in doctrine thirdly to instruct in holinesse and true righteousnes called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which instruction serues to informe men touching their life and conuersation that Gods people may be zealous in all good works 2. Tim. 3.16 Tit. 1.9 fourthly to correct called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which serues to reduce men from vngodlinesse and vnrighteousnesse 4. Pastors life Fourthly to this holy worship is required in the true minister of God that by life or doctrine hee giue none occasion of offence to any in the Church of God But contrarily 1. Tim. 4.12 that hee bee vnto them that beleeue an example in word in conuersation in loue in the spirit in the faith and in purenesse 5. Prayer Lastly Gods spirit warneth all his seruants in this high calling that they neuer cease crying and calling vpon God that hee would fructifie and blesse that which they haue sowen and planted 1. Sam. 12.23 saying Rom. 1.7.8 1. Cor. 1.1 2. Cor. 1.2.3 Let that sinne be farre from mee that I should cease to pray for you or to teach you the good and right way For so shall they purchase a good name and great libertie in the faith 1. Tim. 2.13 Que. 72. The second branch of Gods worship here commanded is the fruitfull reading and hearing of Gods word preached what speciall rules haue you concerning this dutie Ans Such as will profit specially by the publike ministrie of Gods word preached must remember three things first a carefull preparation beefore secondly a religious attention for the time present thirdly a godly meditation after the publike exercises of religion First for our priuate preparation this the Lord commandeth vs. Eccles 4.17 Take heede to thy foote when thou enterest into the house of God and be more neare to heare then to offer the sacrifice of fooles for they know not that they do euill And this preparation is called our sanctification Exod. 19.10 Ioell 2.15 To this preparation and sanctification belong two things first what wee must embrace and practise that wee may profit by the publike ministrie secondly wee must know what wee must reiect and auoid as the speciall lets of the fruitfull hearing of the word of God preached which are these The first Let. Intemperancy First all intemperancie or feasting or excesse of meates the day before the Saboth as also on the Saboth day specially for full bellies haue emptie soules and such as feed largely on pleasant meats can not so well tast much lesse feed on the good word of God The Apostles example and practice is a good rule for preacher and people 1. Cor. 9.27 I beat down my body bring it to subiection least by any meanes after I haue preached to others I my selfe should bee as an abiect 2. Distracting cares Secondly wee must emptie our hearts as at all times of all distracting cares Mat. 6. so specially on the Saboth day of all ordinarie and lawfull cares of this life for that we come to meete the Lord into his house and to heare him the same is to bee said also of all the pleasures and delights of this life for that Christ our maister teacheth vs that cares and pleasures choke the word and cause that it cannot possibly possesse the heart to bring forth any fruite acceptable vnto God Luke 8. Mar. 4. Mat. 13. 3. Pride The Prophet Daniell and Apollo are 2. notable examples against this pride for they were content to bee taught by their inferious and Iob. 4. Choise of Teachers Thirdly pride of heart for some measure of knowledge and some gifts receiued against this euill distemper of mind set euer before thee first the generall charge of God to all men to attend the publike ministrie of his word Reue. 2.11 Rom. 10.14 secondly the practise of the Prophets Christ and his Apostles Psal 122.1 Act. 18. Fourthly we must auoide a proud schismaticall and partiall choise of teachers which is bred either of a wicked affection or for some diuersitie of gods gifts in the teachers This was Achabs sinne 1. King 22.8 and Felix was not vnlike affected Act. 24.25 1. Cor. 3. and 4. Chap. The Apostle blames the Corinths greatly for this affectionate hearing respecting some external condicions and inequalitie of gifts Wee must remember that Gods graces are diuerse Eph. 6. Some abound in knowledge want the grace of vtterance Some pierce the heart with preaching Gods Law some refresh the wearied soule with preaching of the Gospell Some profit much and can doe best in publike preaching Some can do better in priuate conference Accept of all and praise God for his graces in the meanest of his seruants Fiftly another euill here to bee auoyded 5. preiudice against the person is a blinde preiudice and wicked conceit against their persons and this malady will neuer suffer thee to profit by their preaching and ministrie Sixtly 6. Carnall securitie carnall securitie and impenitencie causeth the ministrie of Gods word to be fruitlesse in vs when a man carries with him a wicked resolution to lie in sinne saying such and such I am and so I purpose to continue let God or the preacher say what they can I liue by lying and swearing or by vsury and so I will liue still God will not reueale his secrets to such hearts Psa 25.14 But for their contempt giues them ouer to many spirituall plagues which they feele not Iohn 12.40 Es 6.9.7 Sathan some for many yeares Rom. 1.28 2. The. 2.11 Seauenthly the last let and enemie in this holy work is Sathan who euer followes as a companion with all and euery one of the rest aforegoing he takes away the word from some immediately Mark 4.15 from others by degrees and as occasions best serue him hee euer watcheth his time to choake the world and to make it fruitlesse Luk 8. Mat. 13. Quest 73. Thus farre what euils wee ought to auoide in our priuate preparation Now what must we doe that we
vnto God And the Israelites for the golden calfe saw the forme and knew right well the matter of it and set it vp for none other cause but to stirre vp their affections the better to serue the inuisible God yet they were most fearfully plagued for their inuention Lastly we may not shew any signes of fauour by our presence or otherwise vnto this Idolatrous worship against this the Apostle disputeth 1. Cor. 8. and Rom. 1. Quest 81. Proceede to an other branch here forbidden Ans 3. sinne An Image to represent the false God or any of the creatures to worship them by it The third sinne here forbidden is to erect and set vp an Image to any false God and to worship any false God or any of the creatures in heauen or earth or in the water vnder the earth in by with or beefore an Image fained and set vp to this end and purpose This was the great Idolatrie of the Israelites in the molten calfe after the manner of the Egiptians madnesse and blindnesse of Pagans Rom. 1.23 Herod li. 1. c. 2. saith that the Egiptians were the first that made Images to represent their Gods with what figures they listed Against this the Prophets spake and writ much in their times as Ier. Chap. 7. ver 18. and 44.17 where hee teacheth vs how this blinde kinde of Idolaters euer conclude of religion by their bellies For thus they reasoned then in defence of their superstition and Idolatrie The worship of the Queene of heauen that is of the Sunne Moone and Stars is best for when wee continued that religion then had wee plentie of victuals and were well and felt none euill And thus doe the children of the false God euen the Papists to this day conclude against Gods holy and pure worship For they fill their Temples with the Images and pictures of the Apostles Euangelists Martyrs Confessours Virgins Angels Archangels and such like worshipping their Image and inuocating the Saints departed beefore these dead pictures as is well knowne by the practise and charge of the Church of Rome and if they relinquish this abhomination they are setled in this mis-beleefe they shall not prosper But Gods pure worship and wisedome and will is knowne onely to Gods faithfull people vnto whom the holy Ghost giues this speciall marke they abhorre all monuments of superstition Esay 30.21 because inuocation of Saints is forbidden first by the Apostles Act. 10.25 and 14.13 Secondly by the Angel Reue. 22.8 Iud. 13.16 Thirdly for that it cannot proceede from faith Rom. 10.14 Fourthly for that they see not the meaning or sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the grones and desires of the spirit of prayer Rom. 8.26.27 Fiftly for that the mediator of our intercession must sprinkle our prayers with his blood and so present them to God Sixtly for that the faithfull neuer worshipped but Iehoua Father Sonne and holy Ghost Images and pictures beegan to bee set vp in Churches about the yeare 380. the first occasion was this they reuerenced greatly the holy memorie of the Apostles and Martyrs of those times and therfore set vp in priuate houses the pictures of them as wee doe in these times the pictures of Maister I. Caluin maister P. martyr Beza Bucer Melanchthon and others from their priuate houses they began euen then to set them vp in Churches but onely for memorie sake and yet the Godly Fathers then were offended that these Images made onely for ciuill vse should be set vp in Temples desiring to retaine as they speake pristinam primitiuam simplicitatem for they feared the mischiefe which followed See the Booke of Wisedome Chapter 14.10 11.12.15.16 to the like effect Quest 82. Proceede to the fourth Sinne. Ans Vnder this kinde of seruing God in and by Images heere forbidden all the inuentions of men as touching the substance of Gods worship are condemned and such seruice of God the Apostle containes vnder this one generall head will-worship Col. 2.23 Deut. 12.8 Yee shall not doe euery man what seemeth good in his owne eyes Es 29.13 Their feare toward mee was taught by the precept of men that is they worship mee in vaine following the precepts of men Mat. 15.9 For this practise the Prophet Ieremie saith the people of his time did walke stubbernly after their owne heart Ier. 13.10 and 16.13 and 18.12 and 19.15 All corruptions and sinnes in preaching the word in hearing the word in administration and participation of the Sacraments and in inuocation contrary to the former rules of pietie as being meerly of the diuell mans inuention belong to this question and are here condemned Deut. 12.32 1. Sam. 9.13 8.10 as for example in the blasphemous sacrifice of the Masse for the holy Sacrament of the body and blood of Christ is quite prophaned by the doctrines of the sonne of perdition Master Iuell against Harding all the points in the Masse Christ hauing ordained no such sacrifice and therefore all their Priests are no more the Priests of the Gospell being not ordained to preach but to sacrifice for the quicke and dead neither is it possible if the doctrine of Papists be true that without ordination there can be no Church that the Papists haue euer had any Church Ministerie Priesthood or worship of God since first they were ordered to sacrifice for the quick and dead Quest 83. What occasions of Idolatrie be here forbidden Ans Occasions of Idolatrie 1. Presence in the Idols Temple All occasions whereby our hearts may bee stollen away from the pure worship of God vnto Idolatrie As first to yeeld bodily reuerence to the Masse or Idols seruice whatsoeuer wee pretend to the contrary this sinne is condemned 1. Cor. 8. chap. and 10. where these reasons of great waight may bee noted first the true worshipper may not bee partaker of the sacrifices and Sacraments of a contrary religion and of contrarie effects The supper of Christ is the communion and participation of the body of Christ but the sacrifice of the Masse is the communion and drinking of the cup of the Diuell 2. Worshipping or gracing the Idoll by any gesture or action 1. Cor. 10.21 Secondly againe we must glorifie God in our bodies and in our spirits for they are Gods ver 26. Secondly any signe of fauour or liking of an Idoll or Idoll-seruice 3. Reseruation of reliques as of the nayles which pierced Christs body which the Papists say were but three and yet make the people beleue those three bee wholy in seauen seuerall places the like may be said of most of their reliques which they haue fetched from the Turks by their owne confession 4. To remember Idols or false Gods in our common speach by kissing it or capping bowing kneeling before it though they pretend all they doe is to the person represented by it against this speaks Hosea in his time in these words Chap. 13.2 The Idolaters say one to another whiles they sacrifice a man
them which had euill spirits the name of the Lord Iesus saying wee adiure you by Iesus whom Paul preacheth And this kinde of sinners for that they serue Sathan by some secret or open pact or bargaine and so bee bound to worship him as their God in this respect their sinne respecteth the first Law but in that by practising their art they so abuse the holie name of God The name of Iesus much prophaned by Popish exorsists and of our Lord and Sauiour Iesus Christ their sinne also is here condemned And like as we see these elder exorcists in the dayes of the Apostles had often in their mouthes the name of Iesus for they better liked the name Iesus then Christ so the popish exorcistes to this day Againe like as Sathan then by collusion gaue place to those wicked exorcistes sometimes for the greater gaine so he doth in the Church of Rome hee feares greatly the Iesuites of these times but we know the subteltie of that Serpent and how easily hee can yeeld some ground to gaine more for his cheefe purpose thereby is to hold men in more admiration loue and liking of these abhominable arts But wee bee charged to try such dreamers with all their illusions by their doctrine and faith which they professe Deut. 13. and Es 8. cap. 20. ver Againe in the coniuration or consecration of the Masse and of salt and water to make holy water they make many vaine and superstitious repetitions of the names of God with many crosses and when they prefixe it beefore Buls and pardons Charmes for health and for things lost Solution Ob. And whereas they say that many bee restored to health by such holy words and things lost are found and thefts are discouered by such Godly charmes Ans First wee must learne that God most wise hath forbidden in his Law such execrable arts and therefore wee may not expect any good by them Deut. 18.10.11 Secondly hee condemns the practise of these arts by examples in his word as in Ahaziah who sent to Baal-zebub to Eckron for the recouery of his health 2. King 1.2.3 Thirdlie if the Lord giue Sathan leaue to yeeld and grant vs our requests hee preuaileth the more with vs to fill our hearts with vnbeleefe and rebellion against the word and then hee takes from vs an outward to recompence vs with an inward euill hee remoues the lesser 1. King 22.22 Iob. 1. 1. cap. 2. The. 2.10.11 to bring the greater maladie vpon vs for the spirit of errour and vnbeleefe which did afflict Ahab was a far greater euill then all the sores and afflictions of Iob. Fourthly hee giues vs temporall ease that hee may procure our eternall disease therefore let not our health or any blessing of this life bee more precious vnto vs then Gods great charge and our faith in Christ Lastly wee are to know it for Gods diuine truth that charmes figures words characters can doe nothing if any thing be done and acted Sathan is the author couering himselfe vnder these shadowes And when Sathan obeies witches or wizards to effect any thing by their arts and charmes expected of ignorant people it is to retaine all these sinners in vnbeleefe and that hee may seeme carefull to obserue his league and couenant made with his instruments and vassals concerning such practises Quest 92. Proceede to the fourth speciall sinne here condemned Ans The holy Apostle saith that Gods name is prophaned when his word and doctrine is blasphemed 1. Tim. 6.1 The contemners of religion and of the Gospell spare not to disgrace to iest and scorne holy Scriptures to their owne euerlasting perdition in priuate houses in open theaters against such the diuine oracle of God speaketh Prou. 13.13 Hee that despiseth the word shall bee destroyed but hee that feareth the Commandement hee shall bee rewarded Againe to this place appertaines the great charge of God to this people that no man by his life and conuersation giue none occasion to the enemies of Gods truth to blaspheme the truth professours of the Gospell by their euill life cause the word of God to bee blaspemed 1. Tim. 6.1 Let as many seruants as are vnder the yoke count their maisters worthy of all honour that the name of God and his doctrine bee not euill spoken of Leu. 22.31.32 Yee shall keepe my commandements and doe them I am the Lord neither shall yee pollute my holy name but I will bee hallowed among the children of Israell I the Lord sanctifie you Rom. 2.23.24 Thou that gloriest in the Law through breaking of the Law dishonourest thou God for the name of God is blasphemed among the Gentiles through you And here the greater the persons offending are the greater reproch they bring to God and his word and the greater wrack and calamitie is like to fall by their offence vpon the Church and people of God This is cleere in the examples of Eli and his two sonnes 1. Sam. 2.17 for their sinnes caused the seruice of the Lord to bee abhorred and then great afflictions followed Quest 93. What is the fift speciall sinne here condemned Cursing Ans The sinne of imprecation cursing and execration for in such speeches men do inuocate the name of God The word signifieth to bee cut off or to desire of God to be cut off or that some vengeance from God may smite him Mat. 26.74 Imprecation is eyther first of men as of our owne selues or other men or secōdly of the other creatures All kinds of cursing are forbidden Le. 19.14 Thou shalt not curse the deafe nor put a stumbling block before the blind but shalt feare thy God I am the Lord. Rom. 12.14 Blesse them which persecute you blesse I say and cursse not Mat. 5.44 Loue your enemies blesse them that curse you doe good to them that hate you and pray for them which hurt you and examples for all ages bee recorded in Scripture The bloody Iewes which sought by all meanes to kill the holy Apostle bound themselues with a rash and impious oath or rather desire of God to cut them off and to giue them ouer to Sathan if they did either eate or drinke before they had killed Paul Act. 23.12 And this was one of Peters sinnes when hee denied his Master Mat. 26.74 For it is written Then beeganne hee to curse himselfe and to sweare saying I know not the man here the diuell watcheth this oportunitie for swearing cursing haue one spirit for their father supplanted this good seruant of Christ and gaue him a wound the smart and remembrance whereof beeing cured did no doubt exercise his heart to the houre of death and this was Iobs sinne Chap. 3. The cursing of other men is to wish some great euill from God to fall vpon them so Shemei did to Dauid in his troubles in that great conspiracie of Absalon 2. Sam. 16.5 he came forth and cursed and hee cast stones at Dauid crying and cursing hee said come
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
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
The proud haue had mee exceedingly in derision yet haue I not shrinked from thy commandements Thirdly If they scorne thee for a good cause and for godlynesse know they scorne thy master and reioyce with the Apostle 2. Cor. 12.10 I take pleasure in infirmities and reproches Heb. 11.26 c. for then my maister Iesus Christ soiourneth with mee Christ saith here is condemned the crueltie of the tongue Here therefore vnto this place belong all sins of the tongue which proceede from that secret roote of crueltie which lies hid in the heart as bitter words railing reuiling speeches backbiting slandering clamors cursing and such like A clamorous tongue argueth a foolish and an euill heart bee the cause neuer so good of which the holy Ghost warneth vs often that we be not deceiued concerning such they haue no portion in Christ 1. Cor. 6 10. neither shall they inherit the kingdome of heauen The Scripture compares the euill tongue to fire sparks and sharpe arrowes to teach vs that as these bee very dangerous instruments of murther so the tongue First all bitternes of the tongue is here condemned some men be so full of bitternes and fiercenes that there tongues seeme to be dipped in the poison of Aspes or in some deadly poyson These as Salomon saith Prou. 12.18 speake words like the prickings of a sword but in the tongue of the wise is health Such mens tongues are whetted by euill spirits and set on fire by the fire of hell for so Saint Iames speaketh Chap 3. Of this sect was Nabal as the wise seruant of Abagail reporteth saying 1. Sam. 25.14.17 Dauid sent messengers to salute our master and he railed on them now therefore take heede for euill will surely come on our master and vpon all his family for hee is so wicked that a man cannot speake vnto him Of this sect was railing Shemei who meeting Dauid in a tumultuous time openly cursed and cryed against the king that he was a bloudy and a wicked man 2. Sam. 16.7.8 And of this followship was Ishmael who is said to be fierce cruell a bitter scorner with his tongue and his hand against euery man and euery mans hand against him Gen. 16.11.12 Secondly Cursing is here condemned to blesse God and to curse men are two contraries and cannot possibly bee in one man as Saint Iames teacheth Chap. 3.9 for that one fountaine cannot send forth sowre and sweet if thou canst not blesse God thou art no true worshipper if no worshipper of god thou standest in the state of wrath and perdicion The Deuill in this man is let in and blowes hard on the coles of wrath Eph. 4.27.31 for this cause the Lord warneth often against this sinne and that his children be ready alwaies to blesse euen those which curse them Rom. 12.14 Into this sinne fell Iob and Peter vnder the crosse and in great passions of minde but they repented with bitter teares Mat. 26.74.75 Iob. 3. and 42. Preseruatiues and rules against these Sinnes are these First By faith to beehold and consider wisely of Gods prouidence So doth Dauid 2. Sam. 16.10 let Shemei alone the Lord hath sent Shemei to curse Dauid Secondly pray for such and doe them all the good thou maiest for so Christ commandeth Mat. 5. Blesse them that curse you and his Apostle teacheth the same lesson Rom. 12. recompense euill for euill to no man blesse I say and curse not And Christ himselfe practiseth it for when they cursed and railed he prayed for them Thirdly take heed of the conceit of Balack and of many blinde vnbeleeuers concerning Balaam and wizards curses I know whom thou blessest is blessed and whom thou cursest hee shall be cursed Num. 22. ver 6. for thine vnbeleefe and wicked feares may cause the Lord to let Sathan loose to smite thee and then shalt thou fasten thine eyes on witches and regard the words and deeds of lying spirits in these wicked instruments Fourthly against all the cursed speeches of godlesse men remember the comfortable words of Salomon Prou. 26.2 As the Sparrow and Swallow by flying escape so the carelesse curse shall not come Fiftly and lastly remember how the Lord hath often turned the curses of the wicked into blessings for his children as hee testifieth himselfe hee did against Balaam Ioshua 24.9.10 Thirdly Slaunder is here condemned as a most dangerous sinne of the tongue full of crueltie It is discribed thus A slanderer is one that walks about seeking all occasions to knit lyes together and to broch them maliciously intending to hurt a man in his person goods or good name The holy Ghost hath giuen vs a liuely description of this sinne in the examples of Doeg the Edomite Haman Zibah and such like in the scriptures These sinners may truely bee said to bee the sonnes of Belial for they notably resemble their father in many points First Sathan is an a Iob. 1.6.7.8.9 espie so bee they Secondly Sathan is an b Zach. Reue. accuser so bee they Thirdly Sathan is the c Io. 8.43.44 father of lyes so bee they Fourthly Sathan is malicious so bee they Fiftly Sathan is bloudie such be they Sixtly Sathan d Eph. 2.2.3 Psal 101.5 works secretly so doe they Seauenthly Sathan is very sweet in his temptations full of sugred e Iames. 1.13.14 Gen. 3 2.3 Psal 52.4 motions such bee they they speake soft and sweet but very deceitfull words Eightly f Psal 50.19 Io. 7.1 Mark 3.21 Sathan in the ende spares not his best friends no more will the slanderer spare his owne mothers sonne Quest 121. Proceede on to the fourth kinde Ans Actuall murther is here condemned If God giue not grace to quench the flame of anger and to kill the seede of cruelty in the first conception of the heart it will assuredly breake forth into the externall parts which is dangerous and if here it be not quenched this fierce flame will increase and set on fire the tongue which is more dangerous and if here it rage long it will come to the hand which is most dangerous Let bloudy men remember Ezech. 35.6 As I liue saith the Lord God I will prepare thee vnto bloud and bloud shall pursue thee except thou hate bloud euen bloud shall pursue thee And the cruel and bloudy man shall not liue halfe his dayes Rules for peace-makers are these First prouoke no man by word or gesture Secondly for peace sake leese thy right Thirdly answere no man frowardly Fourrhly consture all mens doings and sayings in the best part as much as thou canst according to the rules of pietie and christian charitie 1. Cor. 13. Actuall murther and crueltie hath many degrees and different kinds First in regard of persons for the more bands of loue knit men together the greater is the crueltie and sinne committed first the highest degree is against Parents Children or Brethren secondly against any Christian neere vnto vs for his faith and profession or louing
life and vsed holy abstinence for the humbling of thy soule and body as thou hast beene occasioned whether thou hast delighted in the communion of Gods Saints and children and continued laboring in a lawfull calling if thy conscience plead guiltie this Law condemnes thee The eight Law Thou shalt not Steale Question 134. PRoceed and let me heare something of the scope and sense and summe of this Law Answere The drift of this Law is the preseruation of our neighbours goods The Lord keepes a speciall order and method in this second Table as in the first In the first Law hauing ordered and set euery man in his place and degree hee commaundeth in the next that euery man so ordered endeuour to preserue the life of his neighbour In the third Law hee commaunds the preseruation of his chastitie because it is most deare vnto him next his life In this fourth Law of the second Table because life can not bee vpholden without goods and the necessarie meanes of this life therefore in this law hee commandeth the preseruation of his goods teaching vs that wee can not possibly loue his life if we doe not what we may endeuor to keepe him from all iniuries in his goods To Steale Sence Gen. 31.20 Synecdoche doth signifie properly to get or take away secretly any part of any mans goods but here by a figure it signifieth all manner of iniuries done to men in their goods Quest 135. Let mee heare what the secret theft of the heart is or the sinne of couetousnesse Ans Couetousnesse is a secret corruption of the heart Vice of the mind pricking and prouoking vs to follow after filthy lucre an immoderate desire of hauing disquieting the heart in the greedy desire of getting and increasing the riches and blessings of this life with an affiance and trust in them when they are possest and gotten whereof there are foure signes First an eger and sharp desire of getting Secondly an pinching and niggardly keeping as in Nabal 1. Sam. 25. Thirdly neglect of holy duties for the minde is so taken vp with earthly things Psal 110. Fourthly trusting in them as if our life were vpholden by them Luke 12.15 The holy Ghost fore-warneth much and often against this sinne First it is an euill signe of an vncleane and irreligious hart Mar. 7.21.22 Secondly it is an enemie to the word for it makes the hart vtterly vnfit to entertaine and retaine the holy word of God Luke 8.14 Therefore the Prophet cryeth Ps 119.36 Lord incline mine hart to thy testimonies and not to couetousnes Thirdly It is an enemie to our externall peace for this cause the Prophet speaketh Haback 2.6.7 how long hee that lodeth himselfe with thicke clay shall they not rise vp sodenly that shall bite thee and awake that shall stirre thee and thou shalt be their pray Fourthly it is the cause often of our want of our inward peace of conscience Esay 57.17 For his wicked couetousnes I am angry with him and haue smitten him I hidde me and was angry yet he went away and turned after the way of his owne hart Fiftly it breakes the whole man with cares Mat. 6. and many sorrowes Ier. 6.13 and causeth a man to fall away from all profession of the faith of Christ 1. Tim 6. and causeth many foolish and noysome lusts to breed in men which drowne them in perdition and destruction ver 9. Sixtly this sinne makes a man a very Idolater for the couetous man makes his money his God he loues it most and hath his greatest rest peace and affiance in it Eph. 5.5 1. Tim. 6.17 Seauenthly the Apostle forgets not to warne the Churches carefully against this sinne The Church of Rome Chap. 1. 29. The Church of Corinth 1. Epistle 6.9.10 The Church of Galatia Chap. 5. 19. 20. 21. The Church of Ephesus Chap. 5.5 The Church of Philippi 3.10 The Church of Colossus Chap. 3. 5. The Church of Thessolonica 1. Thes 2.5 All Churches 1. Tim. 6.7.8 and 17. Eghtly this sin appears in most men by sundrie marks fruits by their not profiting in the word godlines by their so many distractions cares and sorrowes in this life Quest 136. Let me heare of the first kinde of outward theft in taking away thy neighbours goods by secret practises first in contracts 1. Thes 4.6 Ans All secret practises in contracts are here condemned for theft no man shall defraud his brother in any matter for the Lord is the auenger of all such things First all fraude in selling to sell the badde for good as they did in Amos time the refuse of the wheate for the price of good corne Amos. 8.4 Let not the greedinesse of thine affection but the goodnesse of the thing thou sellest be respected that thy gaine may bee reasonable and that thou maist sell good for good meane for meane and refuse for refuse Secondly in buying to vse any deceitfull words to discommend any thing against knowledge and conscience Prou. 20.14 It is naught it is naught saith the buier but when hee is gone apart he boasteth and to buy of him onely when he is constrained to sell Nehe. 5. and then not to pay him iust payment as the commoditie is worth as neere as thou canst giue him a peny-worth for his peny and a peny for a peny-worth Thirdly all deceit in false waight measures colours Deut. 25.13 Leu. 19.35.36 shadows lights are here condemned for very theft Mat. 7.12 Whatsoeuer yee would that men should doe vnto you so doe yee vnto them for this is the Law and the Prophets I doe not loue my brother when I take from him more then I sell him that is more then my wares bee worth for in buying and selling men come as it were to the spoile of a Citie where euery man catcheth and snatcheth and carrieth away all that he can come by Fourthly all secret practises of Ingrossers and Monopolists they store vp in their owne houses all commodities and goods which they can finde of one kinde that they may sell the same to their brethren at what rate and price they please There were such in Nehemias time Chap. 5. but that good Prince caused them to repent and to deale more mercifully with their brethren Fiftly all fraude and vnmercifullnesse in letting house lands beast c. as by racking of rents ouerprizing euery thing for to raise and increase the hire without all compassion of the poore This sinne the Lord saith is this to beate in peeces and to grinde the faces of the poore Es 3.15.16 Amos. 8.6 Michah 3.3 and 5.8 Num. 5.6.7 Iudg. 17.2 A generall rule for all Contracts is this that wee so deale herein with our brethren as that wee bee seene to haue faith towards God and loue towards men Sixtly Theft also is secretly committed in the contracts of giuing The giuer giues his gift with purpose that it shall be euer his to whom it is giuen herein
be deare and precious vnto him The Sence is this Thou shalt not beare false witnesse that is speake not anie vntruth to the disgrace or hurt of thy brother for anie cause in anie place but speciallie in iudgement All sins whereby our neighbours good name and credit is anie waie impaired is here condemned Quest 143. Doth the Lord here condemne hard conceits and mistrust of heart Ionathan thinks well hopes the best of his father Saul 2. Sam. 20.2 An. Assuredlie the Lord and searcher of all harts here first chargeth vs not to keepe and hide in our hearts anie hard conceits against anie man euer more mindfull of that Apostolicall rule 1. Cor. 13.5 Loue thinketh none euill Contentious proud spirits are full of this sin 1. Tim. 6.3.5 they cannot want as the Apostle speaketh Enuie Strife Railings euill Surmisings And this sin our Sauiour condemnes Mat. 7.1 Iudge not saith hee that is carry not hard conceits and euill surmisings in you hart against any man Hee doth not forbid considerate and wife reproofe by Minister or magistrate or anie godlie admonition but that we censure no man vniustly or hardlie or misdeeme of that which is well done or spoken or to cast downe and condemne anie man for a light fault as for a hainous offence Preiudicium tollit omne iudicium Take heed of this secret poyson for thou canst hardly doe good or receiue good from thy brother so long as thou art possest with this euill sicknesse Quest 144. And how many waies doe men outwardlie yet secretly disgrace their brethren Ans Principallie these three waies first by reueling their secrets Secondlie by foolish iesting Thirdly by flatterie and fained coulored speeches soothing men in their sinnes against God and men First for reueling or discouering of secrets to the disgrace of thy neighbour the Lords iudgement of such a one is this hee wants loue and vnderstanding faithfulnesse and iudgement he respects neither God nor man 1. Pet. 4.8 If loue couer a multitude of sinnes it is a badge of an euill heart to discouer a few infirmities 1. Cor. 13.7 Loue beleeueth all things hopeth all things Prou. 11.12 Hee dispiseth his neighbour in reuealing his secrets is destitue of Wisedome but a man of vnderstanding will keepe silence he that goeth about as a slanderer discouereth a secret but he that is of a faithfull hart conceleth a matter The curse of Cham for this sin may be a warning for all ages Gen. 9.25 Secondly for foolish iesting to the disgrace of other men is here condemned This sinner for that he greeues much tender hearts is a very murtherer as is before shewed in the sixt Commandement Sarah could not beare that scornefull Ishmael in one house with her good Sonne Isaack Gen. 21. And Michol shee lost Dauids heart by her foolish iesting 2. Sam. 6.23 Many proud wits and vaine harts seeke praise for their pleasant conceits and iesting to the shame and greefe of others Preseruatiues against this euill are these First Prayer The mouth of the wicked and the mouth full of deceit are opened vpon mee they haue spoken to mee with a lying tongue They compassed about mee also with words of hatred fought against me without a cause for my friendship they were mine aduersaries but I gaue my selfe vnto prayer Psal 109.3.4 Against such hee prayeth instantlie Psal 35. complaining ver 15. The abiects assembled themselues against mee and I knew not they tare mee and ceased not with the false Scoffers at bankets gnashing their teeth against mee ver 21. And they gaped on mee with their mouthes saying Aha Aha our eye hath seene Secondly Consolation by meditation in the word Psal 119. ver 23. Princes also did sit and speake against mee but thy Seruant did meditate in thy Statutes ver 51. The proude haue had me exceedingly in derision but I remembred thy iudgements of old and haue beene comforted Thirdly remember thy Maister and Lord and Sauiour Iesus Christ they railed they reuiled they mocked him euen in his passion Mat. 27.39.40.41 and hee endured Heb. 12.3 Thirdlie smooth soft and flattring speeches to the hardning of our brethren in their sinnes are here comdemned for in so doing wee hurt their credit and estimation with God and his people Prou. 27.6 The words of a friend are faithfull but the kisses of an enemie are to be detested This euill worme of adulation eates vp the hearts of the foolish as wee see in Herod aduancing himsefe Act. 12.22 after the vaine applause of the people But intollerable and most pernicious is it in the Ministers of Christ who for their owne gaine glory and bellies sake handle the word of God deceitfully with sweet word preaching peace to the wicked Ier. 6.13.14 with faire speech and flattering deceiuing the harts of the simple Rom. 16.18 Quest 145. Proceede to more open sinnes against this Law Ans All lyes and vntruths vttered to the disgrace and hurt of our brothers good name are here condemned Mendacium et falsa sig vocis cum intentione fallendi A lie is an vntruth vttred with an euill purpose to hurt a man in his body goods or good name First the Lord forewarnes his people and condemneth this sinne in all ages by his Prophets Moses Lâ—… 19.11 yee shall not steale neither deale vniustly nor lie one to 〈◊〉 other Dauid Psal 5.6 Thou shalt destroy them that speake lye The Lord doth abhorre the bloody man and deceitfull Salomon Pro. 19.5 A false witnesse shall not bee vnpunished and he that speaketh lies shall not escape The Prince of Prophets Iesus Christ he teacheth vs that Sathan sowes and stirres vp the seede of lyes in mens hearts Iohn 8.44 Yee are of your father the Diuell and the lusts of your father you will doe hee hath beene a murtherer from the beginning when hee speaketh a lye then speaketh he of his owne for hee is a lyar and the father thereof The Apostles they follow then Master Paul to the Ephesians 4.25 Cast off Lying and speake euery man truth to his neighbour for wee are members one of another Saint Iohn in his Reuelation assureth that this sinner is cast downe into hell Reu. 21.8 The Fearefull and Vnbeleeuing and the Abhominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars shall haue their part in the Lake which burneth with fire and brimstone which is the second death And yet hee addeth that to this number and place belong all that loue to make Lyes Chap. 22.15 Secondly remember that as God is truth and doth abhorre Lyes so if his Image bee renued in vs our tongues must euer expresse the truth of our hearts Psal 15.2 Thirdly and lastly whatsoeuer distinctions and differences men haue found out of this sinne as of the iesting of iniurious and pernicious Lye the Lord without all exception of any hath condemned them altogether The Schoolemen say of the two first Non sunt sine culpa sed non
cum magna inperfectis sunt venialia peccata M. S. lib. 3. D. 38. A. Sixe kinds there numbred First a Lie in the doctrine of religion Secondly a Lye profiting no man hurting some men Thirdly a Lye profiting one and hurting an other Fourthly a lust and delight to lye and deceiue Fiftly a lye to please with sweete words Sixtly a Lye which hurts none profits some Quest 146. Proceed to the second kind more dangerous and hurtfull Ans First then the sinne of calumniation or slaunder is heere condemned as the great enemie of a mans good name and credit and this sinne wee may not vniustlie call a compound Lye because this sinner knits many Lyes together in one as the Psalmist speaketh Psal 119. This sinner is well described to be one that walkes about seeking all occasions to broch a false report intending thereby maliciously the hurt of any man Againe this sinner in many respects resembles Sathan hee is a a Io. 8.44 Lyer he works b Psal 101.5 priuately with soft c Psal 52 4. 2. Cor. 11.3 words full of deceit a d Reu. 12.9 malicious accuser hee spares e Psal 50.19 none that he can wound secretlie for his owne aduantage Examples for this sinne are Doeg the Edomite Zibah the false and vnfaithfull seruant of Mephibosheth the accusers of Christ and such like Preseruatiues against these biting Dogges are these First Praier Psal 52. and 35. Secondly an holy affiance and trust in God Psal 37. Thirdly the example of Christ and his Apostles Mar. 3.21 Ioh. 7.1 and 2. Cor. 6.11 Secondly the second enemie of a mans name and credit the marchant of tales or a tale-bearer is here condemned The Lord giues his people a great charge also concerning this sin Leu. 19.16 Thou shalt not marchandize tales or walke about with tales among the people Against these complaines the Prophet saying of Ierusalem In thee are men that carry tales to shed blood Ezech. 22.9 This sinner bestirres himselfe much hee frequents manie places and is acquainted with many persons Hee doth no soner sell in one place his old commodities but foorthwith in another hee stores himselfe with new These marchants are of sundrie formes Some come whispering and iesting secretly to the disgrace of other men as cursed Cham discouering his Fathers nakednesse Gen. 9.2 Cor. 12.20 Some come glozing and peruerting the words of men as where as Christ had sayd Iohn 3.19 Destroy yee this temple and I will build it in three dayes speaking of his bodie the malicious Iewes report his words on this wise This fellow sayd hee could destroy the Temple of God and build it againe in three dayes Mat. 26.61 vnderstanding his words of the materiall Temple of Ierusalem whereof he spake not a word Thirdly he that loues likes and intertaines lies and slanders is here condemned as also Psa 15.3 and Re. 21. 22. Chap. Vnto these sinners the Lord speaketh by his Prophet saying howsoeuer they cloke themselues in his Tabernacle the visible Church on earth they shall neuer rest without repentance in that mountaine of God in heauen And where as hee chargeth vs in his Law saying Exod. 23.1 Thou shalt not receiue a false tale neither shalt thou put thy hand with the wicked to be a false witnesse hee teacheth vs that to intertaine or to consort our selues with liers and slanderers and such like wicked men is the way to seduce vs to the damage and great hurt of our brethren by false testimonies in open courts of iustice Againe the holy Ghost expounds this Law saying Pro. 17.4 The wicked giueth heede to false lips and a lyar harkeneth to the false tongue where hee brandeth him that loues and receiues Lyes with these two marks first hee is an impious man next hee is a Lyar for hee that beleeues Lyes must of necessitie vtter and speake Lyes And further hee warneth in the same Chapter ver 19. Thou shalt keepe thee farre from a lying speech a speciall reason is added slay not the innocent and righteous as if the holy Ghost had sayd If thou receiue Lyes thou must at one time or another giue false testimonie against the life and blould of thy brother This we may see in practise for Saul as soone as hee receiued Doegs false reports he did not onely consent but also command the death of eightie iust and holy men And when Dauid had receiued Zibahs calumniation against his Lord and Master Mephibosheth it was the losse of that good mans lands and neere hand of his life Fourthly and lastly consider it well that like as this marchant of tales talkes of other men freely in thine house so hee will speake as largely of thee with other men With what measure you mete to others it shall be measured to you againe Mat. 7.1 Wherefore be aduised by Salomon how to entertaine all such kinde of guests Prou. 25.23 As the North winde driueth away the raine so doth an angry countenance the standering tongue Sirach 11.7 It is a shame to answere before wee heare and so to beleeue before wee knowe a certaintie Pro. 18.13 Quest 147. Proceede to Lyes in iudgement or to the sinnes committed against this Law in the publike place of Iustice Ans First here againe the Lord expounding this ninth Commaundement condemneth all such as testifie falsely in place of iudgement against anie man as greeuous transgressours of his Law Deut. 19.16.17 and 21. If a false witnesse rise vp against a man to accuse him of trespasse Then both the men which striue together shall stand before the Lord euen before the Priests and the Iudges in those dayes And the iudges shall make diligent inquisition and if the witnesse bee found false and hath giuen false witnesse against his brother then shall yee due vnto him as he had thought to doe vnto his brother Againe he saith Prou. 19.5 A false witnesse shall not be vnpunished and hee that speaketh Lyes shall not escape All common Lyes are euill specially if they tend to the hurt of any man in body goods or good name but most pernitious and damnable are such Lyes as are vttered in the publike place of iudgement and iustice where Gods doe sit or Gods vicegerents his Magistrates in which assembly the inuisible God sitteth as the Lord cheefe Iusticer himselfe Psal 82.1 This is to dare God himselfe to the face and therefore this sinner can not escape vnpunished These sinners are iustly called the sonnes of Belial 1. King 21.9.10 euen Iesabel her selfe is of this iudgement that they which will stand forth in the assembly of the Gods on earth to testifie an vntruth against the life of any man must be the very sonnes or Limmes of Sathan This knew the false Priests and therefore hired such against Christ and the first martyr Stephen Mat. 26.60 Act. 6.10 Againe consider it well that to a good man his name is as deere as his life and that other blessings lost are soner
iniquitie like water And againe thus hee testifieth of mans nature Eph. 2.3 We are all by nature the children of wrath Iewes and Gentiles that is all men vnder the Sunne without any exception of any but onely of the immaculate Lambe the Sonne of God Iesus Christ Secondly the holie Saints of God haue found this true by their owne experience beeing enlightned by a supernaturall grace for they professe and confesse that there is nothing by nature good in them Dauids experience and confession is this Psal 51.5 Behold I was borne in iniquitie and in sinne hath my mother conceiued mee Pauls experience and confession is this Rom. 7.18 I know that in me that is in my flesh or nature dwelleth no good thing Master Hooper the Godly Bishop and Martirs experience and confession in this in his holy praiers in the dungeon he saith O God euen Hell it selfe is in me meaning his very nature was hellish and prone to follow Sathan Eph. 2.2 Thirdly I answere that God here condemnes all the vncleane motions thoughts and desires wee haue vnto sinne albeit our hearts neuer consent nor subscribe vnto them The minde of man is euer full of motions and the heart of affections as the Sea neuer at rest Where wee must be aduertised that wee are not here to vnderstand all fansies and dreames which are in the head but those onely which being before in our mindes bite and strike also the heart with lust for wee neuer wish for any thing wee affect but our heart is stirred vp and leapeth therewithall giuing inwardly some signes of ioy in the possession and vse of that wee desire Here then the Scripture principally condemneth the heart of man as the very fountaine and head-spring of all vncleane and euill thoughts Ge. 6.5 All the imaginations of the thoughts of his heart are onely euill continually Againe Ier. 17.9 The heart is deceitfull and wicked aboue all things who can know it Againe Christ teacheth vs. Mark. 7.21 that out of the hart of man proceed euill thoughts and how much these first euill motions to sin displease god howsoeuer men thinks thoughts bee free attend his owne words Prou. 12.2 Prou. 21.27 A good man getteth fauour of the Lord but a man of wicked thoughts will he condemne To this agrees well Saint Peters speech to Simon Magus Act. 8.21.22 Pray God that if it be possible the thought of thine hart may be forgiuen thee The author of that Apocriphal booke called the booke of Wisedome Chap. 1.3 saith that wicked thoughts separate from God And ver 5. that the spirit of God withdraweth himselfe from the thoughts that are without vnderstanding And ver 9. Inquisition shall bee made for the thoughts of the vngodly And here wee ought euer to remember what great euill follow these first motions vnto sinne for if they be not slaine in the breeding they will grow vp like Serpents and in time poyson and bring euerlasting perdicion on the whole man for this cause the Apostles forewarne vs of these secret and hidden seedes of sinnes deceitfulnesse that if wee suffer our selues to bee caried away by them from God then Sathan will lay so many baites and traps for vs that he will cause vs to entertaine them and as it were to conceiue and wax big with sinne Iames. 1.13.14 and then these deceiuable lusts will breake forth so dangerously that our hearts being once softned by grace Principijs obsta meet with a mischeefe in the beginning shall againe be hardned by sinne which is most perillous for few returne after such relapse but proceed on without Gods speciall grace preuenting them from euill to worse to their owne endles destruction both of bodie and soule Heb. 3.12.13 Againe whereas these speciall examples are here set downe of House Wife Man Maid Oxe Asse We must bee warned that the Lord hath set downe these for that at all times and in all places wee feele these to stirre in vs and to desire as it were to kindle in vs wherefore our charge is foorthwith to quench this flame of lust and not suffer our hearts to bee possest with any such motions but so often as they offer themselues in sight to reiect them as vncleane greefes And here for our better instruction concerning this present argument wee bee taught of God that there are three kindes of motions which touch and stirre our hearts often The first is an insensible impression which Sathan in a strange maner which we can hardly conceiue nor perceiue at the first much lesse expresse breath or iniect into mens hearts This kinde of motion the naturall man doth embrace as the motion of his owne heart yea otherwhiles albeit his iudgement and conscience fight against it yet his heart entertaines it and likes it as wee see in Iudas betraying his Master Iohn 13.3.4 hee knew hee was moued to betray innocent bloud in iudgement yet Sathan so preuailed with his heart and affections that hee ceased not till he had brought forth the monster which his heart conceiued This kinde of motion doth much disquiet Gods children for that they feare much it is a serpent of their owne broode and next for that they haue within a great fight of the spirit against it But the Godly howsoeuer hereby they haue iust cause to be humbled to fight strongly and to pray instantly against such monsters which Sathan seeks to fasten on them yet they are not to bee dismaide so long as they feele their iudgement conscience heart and affections reiect such motions For I haue knowne some godlie persons euen in their flesh and whole bodie to tremble at these motions and yet not able to recouer and to be freed from them for a long season and to grone and mourne at the sight of such euils stirring in their hearts The best of the Saints of God haue neede otherwhiles that Sathans messenger bee sent vnto them not to kill but to cure them least they bee puffed vp and poisoned with spiriturall pride 2. Cor. 12.7 The second kinde of motions which smite the heart proceede from our owne inherent corruption These the regenerate doe obserue and albeit they tickle the heart with the lures baites and pleasures of sinne yet by grace they are resisted and reiected And yet by this Law the Godly be here taught to bee humbled and to obserue well what a hidden puddle and vnsauery sincke of corruption and vncleannesse they carry about with them which sends foorth and fomes continually such vncleane matter euen in the presence of the most mightie God the searcher of all hearts This humbled euen the holy Apostle for he cryeth against his corruption saying Rom. 7.24 O wretched man that I am who shall deliuer me from the body of this death The third kinde of motions workes more effectually and makes a deeper impression in the heart for the heart yeelds consent subscribe or as saint Iames speaketh the heart so intertaines them that there followeth a
ouer him Mat. 27.62.63 till the sepulcher was sealed and kept with a certaine number of armed men And thus the enemies of grace labored for the cutting off of the Messias Dan. 9. and to triumph ouer him But he was soone loosened of the sorrowes of death and these bands of hell as Saint Peter speaketh it was impossible for this Sampson to bee long so bound vp of his enemies Act. 2.24 And like as they seemed to triumph ouer the Lord and head vntill the resurrection so the same enemies Sathan death and the graue seeme to haue swallowed vp all the blessed members of Iesus Christ and to triumph ouer them in like manner but their deliuerance also commeth for which cause the Apostle teaching vs to cast the eye of our faith on the resurrection breakes forth into this holy exclamation 1. Cor. 15.55 O death where is thy sting O graue where is thy victory And thus the Sonne of God humbled himselfe and made himselfe as nothing Phil. 2.7 The Comforts and Fruits which follow this Faith are these First I am comforted by this lowest degree of Christs humiliation on this manner I see nothing was left vndone for the full acomplishment of the whole worke of my redemption for the Soune of God was left as it were for a season fast bound in the hands and in the bands of death Secondly I must bee comforted in extreeme dangers and afflictions of body and minde when I seeme to bee forsaken of God for I see the Son of God pressed but not oppressed cast downe into the danger of death yet not forsaken of god Thirdly when the feares of death and of the graue terrifie me I must record my former experience of Gods loue in mine illumination conuersion and sanctification Psal 23. and so ouercome the feares of death but specially to this end must I record this humiliation of the Sonne of God For his graue and buriall hath merited for vs that our graues shall bee for vs as beds of downe to keepe vs in safetie till the day of the resurrection and glorious appearance of the Sonne of God for I must bee assured that his precious body beeing thus humbled and as it were forsaken he shall take away all shame from the bodies of all his members by the merit of his buriall and descention into hell Quest 42. Thus far shall suffice of the degrees of Christs humiliation now proceed to speake of the three degrees of his exaltation and first let me heare what you can say of his resurrection from the dead Ans First I know and professe with mouth and beleeue in mine heart that Iesus Christ the onely beegotten Sonne of God being truely dead and buried rose againe in the same very body wherein hee dyed from death to life againe And of this I haue most pregnant proofe and cleere euidence to rest my faith vpon from the Scriptures and testimonies of holy men and Angels First the testimonie of Scriptures Thus the Apostle beginneth to proue the Resurrection 1. Cor. 15.3.4 I deliuered vnto you that which I receiued how that Christ dyed for our sinnes according to the Scriptures and that he was buried and that he arose the third day according to the Scriptures Rom. 4.25 Hee dyed for our sinnes and rose againe for our iustification 1. Cor. 15.14 If Christ bee not risen then is our preaching in vaine and our faith is also in vaine The prophecies are these Esay 53.8 He was taken out from the prison and from iudgement Psal 16.10 For thou wilt not leaue my soule in the graue neither wilt thou suffer thy holy one to see corruption The accomplishment of these prophecies are often recorded in the new Testament namely in these places Act. 2.31 Dauid knowing before spake of the Resurrection of Christ that his soule should not be left in the graue neither his flesh should see corruption Againe of the same prophecie Paul speaking of the Resurrection of Christ alleadgeth it Act. 13.35 He saith also in another place Thou wilt not suffer thine holy one to see corruption Howbeit Dauid after he had serued his time by the counsell of God he slept and was layd with his Fathers and saw corruption but hee whom God raised vp saw no corruption The signe or type of this buriall and resurrection was Ionas The thing signified and the accomplishment of that prophecie is expresly recorded Mat. 12.39.40 Secondly the testimony of men accepted and approued of God in the Scriptures first the holy women which conuersed with him in his life saw the sepulcher and testified his resurrection Mat. 28.1 and their testimonie is allowed of God Secondly Peter saw him and testified it Act. 2. and his testimony is accepted for a good euidence 1. Cor. 15.5 Thirdly the twelue Disciples or witnesses which he had chosen they saw him and testified 1. Cor. 15.5 Ioh. 20.19 Fourthly the Apostle assureth vs that hee was seene of more then fiue hundred holy men at once and their testimony is good 1. Cor. 15.6 Fiftly hee addeth that hee saw Christ himselfe 1. Cor. 15.8 and his testimony is good Or thus his fiue appearances the first day first to Mary Magdalene Mar. 16.5.9 Iohn 20.11 The second appearance againe to Mary Magdalene and the other Mary Mat. 28.9 The third appearance to the two Disciples going to Emaus Luke 23.13 The fourth appearance to Peter alone 1. Cor. 15.5 The fift appearance was to al the Disciples Iohn 20.19 The sixt appearance in the fortie dayes following first eight dayes after his Resurrection to the Disciples in a house together Iohn 20.16 Secondly to sixe or seauen as they went to fishing Iohn 21.1 Thirdly to Iames alone 1. Cor. 15.7 Fourthly to all the Disciples in the mountaine where hee Mar. 16.6 Ioh. 20.12.13 gaue them the Apostolicall commission Mat. 28.16 Fiftly the fift and last was in the mount of Oliues when hee ascended Act. 1.12 Thirdly the testimony of Angels The Angels also as they did preach and testifie vnto men being sent from God his conception his birth so they serued attended and ministred vnto him in his life in his passion in his graue in his Resurrection and ascention as they also testifie of all these Articles of the faith Mat. 28.5.6.7 The Angell of the Lord said to the women feare ye not for I know that ye seeke Iesus which was crucified he is not here for he is risen as hee said come see the place where the Lord was laid and goe quickly and tell his Disciples that he is risen from the dead and behold he goeth before you into Galilie there yee shall see him lo I haue told you Fourthly the fourth testimony is the testimony of euery beleeuing heart Euery beleeuer feeles in some measure and desires more and more with the Apostle Phil. 3.10 To feele and know the vertue of his Resurrection In things naturall a man must first haue experience in seeing and feeling and then beleeue but it is
but as hee is a terrible Iudge and to execute iustice on them Now to the faithfull Christ is said to be the first fruits of them that sleepe 1. Cor. 15.16 because as in the first fruites of corne being offred vnto God the owner had an assurance of Gods blessing on the rest so here by Christs resurrection the beleeuers haue a pledge of their owne resurrection Quest 44. Thus farre the first degree of his exaltation now let me heare of the second what doe you beleeue his ascention into heauen Ans That I doe for this is not onely prophecied of in the old Testament but also recorded and testified in the new Testament And therefore I know beleeue and professe this to bee the most sacred truth of God that Iesus Christ the very Sonne of the liuing God Act. 1.2.3 fortie dayes after his resurrection from the dead did ascend vp into heauen The prophecies in the old are these Psal 68.17.18.19 The Charets of God are twentie thousand thousand Angels c. Thou art gone vp on high thou hast lead captiuitie captiue The complement of this in the new Testament is Eph. 4.8 where the Apostle testifieth plainely that the Psalmist spake by the spirit of prophecie of Christs ascention and of his gracious blessings powred then as in a solemne triumph in anguration or coronation of a mightie prince vpon his Church and people Againe that Dauid prophecied not of himselfe in Ps 110. Saint Peter auoucheth speaking of the resurrection of Christ Act. 2.34 Dauid is not ascended into heauen but hee saith The Lord saith to my Lord sit at my right hand c. And Christ himselfe fore-sheweth his ascention into heauen Ioh. 16.28 I leaue the world c. Ioh. 14. And the holy Euangelists testifie with one accord that his words proued true for that hee did in verity ascend into heauen in his appointed time Mark 16.19 So after hee had spoken vnto them he was receiued into heauen Luke 24.51 And it came to passe as hee blessed them he departed from them and was carried into heauen Act. 1.9 while they beheld he was taken vp for a cloud tooke him vp out of their sight I doe therefore thus vnderstand this mistery in mind and beleeue it in mine heart and professe it with my mouth that the very same Christ who according to his diuine nature was alwayes in the heauens Iohn 1.3 after he finished the whole worke of our redemption on earth and instructed his Disciples fortie dayes as concerning the truth of his resurrection so concerning the propagation of the Church and publication or preaching of the Gospell for the building vp of his misticall body on earth after all this I say accomplished hee ascended vp to heauen in the presence of all his Disciples in that very body and soule wherein hee liued suffred and dyed on the Crosse and in that very body which was buried and rose againe in this body and soule I say Iesus Christ ascended vp into heauen where hee must haue his residence or bodily presence vntill the time of the restoring of all things Act. 3.21 And by Heauen here I vnderstand not the firmament as Gen. 1.1 ver nor the ayre Heb. 12.22.23 Mat. 18.10 1 Cor. 13.2 2. Cor. 12.2.3 Psal 103.19 Mat. 6.26 but the highest heauens where God and his Angels and the spirits of the righteous haue their rest Iohn 14.2.3 Phil. 1.23 Againe whereas the Euangelist Saint Luke saith Act. 1. 9. that he was taken vp the meaning is this was done principally by the mightie power of his godhead and partly by the supernaturall propertie of a glorified body which is to moue as well vpward as downeward without constraint or violence And thus Christ ascended into heauen really and actually and not in appearance onely And hee went also locally by changing his place and going from earth to heauen so as hee is no more on earth bodily as wee are now on earth at is afore shewed And whereas it may bee doubted if hee bee so departed from vs as touching his bodily presence how that may bee true that hee said hee would bee with vs vnto the end of the world Mat. 28.20 The answere is hee said also that hee would leaue the world to goe to the father Iohn 16.28 Wherefore he must bee vnderstood to speake by a distinction True it is he was before Abraham Iohn 8.58 and so is hee with his Church to the worlds end according to his diuine nature in maiestie grace Eph. 4.8 vertue power and effectuall working of his holy spirit Iohn 17.11 and 14.16.17 and 16.13 but his bodily presence is in heauen Secondly if any doubt further whether the natures bee not thus seuered if where the one is the other is not alwaies I answere no for the diuinitie which cannot bee comprehended must of necessitie outreach and yet comprehend the humanitie and thereunto bee parsonally vnited It is not alwaies true that of two things conioyned where the one is there must bee the other also For the Sunne and his beams are both ioyned together yet they are not both in all places together For the body of the Sunne is seated and carried onely in his celestiall orbe in the heauens but his beames are here beneath on the earth In those holy phrases then we must remember that as diuines speake the properties of both natures must bee distinguished in Christ for in such places properties belonging to one nature are ascribed vnto the other because of the hypostaticall vnion of both natures in one person And thus far for the sence of the words of this Article where wee see breefly that Christs ascention is an exaltation or a receiuing vp of his humanitie to sit in the highest heauens till the glorious day of his appearance in iudgement Heb. 1.3 Quest 45. What vse is there of this faith and what comforts follow it Ans First when I doe thus beleeue the ascention of Christ I doe beleeue also all the effects thereof and all the holy adiuncts appertaining thereunto namely these two principall which the Apostle specially mentioneth Eph. 4.8 and 12.1 That when he ascended vp on high he lead captiuitie captiue By Captiuitie vnderstand a multitude of captiues as the Psalmist doth Psal 68. ver 19. that captiues here meant are the world the flesh sinne Sathan and death it selfe and whatsoeuer engins and confederates these had against Christ in his humiliation and his members all their dayes on earth He so triumphed ouer them all on his crosse Col. 1.12 but specially in his ascention that howsoeuer they may feare vs otherwhiles and scare vs to waken vs from securitie yet they shall neuer hurt vs for Christ hath taken away their sting 1. Cor. 15.55 and hath pinioned their hands behinde them as captiues and hath set vs free if wee will come vnto him when hee call vs by his Gospell Wherefore if wee refuse now his call our state is the more damnable A man
of the end long beefore are these The first is the preaching of the Gospell to all the world Mat. 24.14 And the Apostle affirmes this was done euen in his time saying Col. 1.23 The Gospell hath beene preached to euery creature vnder heauen The second signe before the end is the reuelation and manifestation of Antichrist 2. Thes 2.3 Before the day of Christ the man of sinne shall be disclosed as hee is set out in the reuelation to all eyes in his colours 14. 17. Chap. who shall cause the generall departing from the faith of Christ as it is foreshewed by the Apostle Paul in the same Scripture 2. The. 2.3 The third signe the Iudgements following vpon the world for the contempt of the Gospell warres famine pestilence Mat. 24.6 See that ye be not troubled for al these things must come to passe but the end is not yet and persecution ver 7. The fourth signe the generall corruption of manners 2. Tim. 3. Toward the later dayes shall come perillous times wherin men shall bee louers of themselues couetous boasters c. much like for securitie and sinne to the dayes of Noah Mat. 24.37.38 great deadnes of heart They knew nothing for all the preaching of Noah Gen. 6. Luke 17.26 Most men haue seene the first kinde of messengers and forerunners before Christ and be nothing touched with repentance by any of them woe vnto them if they stay till the last signes come for then saith Saint Luke their hearts shall faile them The second kinde of signes pognosticating his comming more neere it or immediately before it are these First in the heauen or firmament the Sunne shall wax darke Mark 13.24 that is haue as it were many Eclipses and the Moone shall faile of her accustomed light and the Starres of heauen shall fall that is shall bee seene to fall indeede and the powers of heauen shall bee shaken Secondly in earth trouble in all nations with perplexitie of minde and great sorrowes Luke 21.25 Thirdly in the sea and waters hideous sounds and rorings most terrible shall bee heard Luk. 21.25 Fourthly in the ayre there shall bee terrible tempests So that heauen and earth shall then preach Christ to vnbeleeuers to their great horrour for their long contempt of the Gospell Fiftly and lastly beefore his comming the heauens shall passe away with a noise and the elements shall melt with heate and the earth with the works that are therein shall be burnt vp 2. Pet. 3.10 The third and last signe is in his very comming and this is called by the Euangelists the signe of the Sonne of man Mat. 24.29.30 comming in a cloud with power and great glory Luke 21.27 This I take it to bee the great glorious and lightsome beames of maiestie whereby the world shall bee renued and enlightened immediately before his personall appearance to supply the defect of the light of Sunne and Moone like as wee see in Somer in the dawning of the day certaine beames of the Sunne appeare for a good space of time before the Sunne appeare in sight aboue our Horrison or sensible to our eye so shall there bee a glorious euidence of the approching of our Lord and Sauiour Iesus Christ vnto the eyes of all men before they heare his personall and bodily presence beefore them And thus far shall suffice for the first point that there shall be an vniuersall Iudgement Secondly the forme of the generall iudgement There is no man can well expresse the admirable forme of this great Iudgement yet so far as the Lord hath reueled it and I conceiue it I shall declare it In the forme three things are principally to bee respected First the preparation vnto the great session Secondly the proceeding in Iudgment Thirdly the execution of the difinitiue sentence First the preparation vnto Iudgement First beefore his comming preparation shall bee made by fire Psal 50.3 A fire shall deuoure before him as we heare before out of Saint Peter 2. Pet. 3.7.10.11.12 for heauen and earth must passe through a fire not to consume them to nothing for then where should Christ appeare in Iudgement and sinners must bee iudged on the earth and in the place where they haue sinned but to consume their leprosie and corruption wherewith the sinne of man hath infected heauen and earth that so being as gold purified in fire they may shine bright and glorious and may bee fit to intertaine the maiestie of this great king at his glorious comming to Iudgement for as the Apostle saith 1. Cor. 7.31 It is the figure or forme not the nature or substance of the world that passeth away The same is testified Rom. 8.21 The creature also shall bee deliuered from the bondage of corruption into the glorious libertie of the sonnes of God So Act. 1. and Psal 102.72.28 The heauens shall waxe old c. and shall be changed Reu. 21.1 Esay 65.17.66.22 meaning into a better state as other Scriptures also testifie Secondly then shall bee the appearing of the glorie of the mightie God a Tit. 2.14 of our Sauiour Iesus Christ who shal come from the highest heauens accompanied with an exceeding great hoast of mightie Angels and b Heb. 12.22 1. Cor. 6.1.2 soules of righteous men Thirdly then shall bee heard the sound of a trumphet a wonderful c The. 4.16 peircing long continued sound summoning all men and Angels vnto Iudgement Fourthly the good Angels shall gather all nations and bring all vnto the place of Iudgement all I say the d 2. Tim. 4.1 liuing and the dead for the very dead shall first bee called out of their graues and they shall come clothed with their owne bodies 1. Thes 4.16 And with them shall appeare all that bee aliue changed in a moment in the twinckling of an eye and corruptible bodies shall bee come incorruptible naturall shall turne spirituall liuing immediately by the vertue and power of God And then the bodies of the Saints shall bee like the glorious body of Christ shining as the Sunne Mat. 13.43 And the wicked shall bee full of shame and dishonour Dan. 12.2 The euill Angels also they are reserued for the iudgement of the great e Iud. 6. day And then Antichrist the Sonne of perdition shall appeare in his colours who shall be consumed and wasted continually by the spirit of Christ preaching the Gospell f Th. 2.7.8 but his finall abolishing and perdition shall bee at the glorious comming of Christ Fiftly after all this shall Christ bee set in his throne of iudgement as the Euangelists speake Then shall hee sit vpon the throne of his glory Mat. 25.31 and this throne shall be like a flame of fire Dan. 7.9 so that the wicked shall desire the mountaines to couer them from the sight of it Sixtly this done the Lord shall make separation between the Elect and the reprobate as he doth here on earth in the Church make separation betweene the precious and