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
out of bondage for a people freed from bondage are neuer their owne but his which fâ—eeth them 1. Cor. 6.19 therefore let Iehoua be your God c. The holy Ghost warnes this people often neuer to forget that bondage and their happy deliuerance And the Apostle telleth vs that these things which were done for the Church then were signes and types of spirituall things Pharoh the Egiptian bondage what they signified Egipt a picture of hell Pharoh was a notable type and patterne of the Diuell which wrought in him Col. 2.3 and by him Reuel 2.10 against Gods people Egipt might well resemble hell for Gods people did endure an heauie bondage and most bitter afflictions there The red Sea was a manifest type of the precious blood of Iesus Christ whereby wee must bee washed and sprinckled before wee can escape the hands of all our enemies 1. Cor 10.1.2.3 Col. 1.13 Hee hath deliuered vs from the power of darknes and hath translated vs into the kingdome of his deare Sonne This argument is often remembred as beeing a speciall motiue to induce this people to their obedience Num. 23.22 Iudg. 2.1 and Chap. 6.8.9 Micah 6.4 Deu. 4.20 And so in like manner our spirituall redemption is often set beefore vs for the same end and purpose Luke 1.74 Rom. 12.1 Tit. 2.11 1. Pet. 1.17.18 Quest 51. This shall suffice of the preface let vs heare what you can say of the first precept Ans The words are these Thou shalt haue none other Gods before mee or any of the other Gods or strange gods to anger and prouoke mee The summe of this Law is this let Iehoua be thy God onely know him loue him feare him trust in him and worship him as thine onely Lord and God for hee is the true God onely and thy God by couenant and the God of thy most wonderfull redemption The sence Thou shalt haue none other Gods That is albeit vnbeeleeuers account affect and place many Idols in the place of Iehoua euen in their hearts as their belly Phillip 3 19. the Diuell 2 Cor. 4.4 their riches Mat. 6.24 yet thou shalt not doe as they doe let Iehoua onely bee thy God Before my face That is with me as ve 23. following or in my presence for that God is exceedingly prouoked to ielousie so often as wee thrust any false God into his place as if an vnchast wife should bring an adulterer openly beefore her husbands eyes the more to vexe his minde Quest 52. Now let vs heare what doth the Lord specially require of vs in this Law Ans First in that he saith 1. Knowledge is heere commaunded Let Iehoua bee thy God onely his holy and great charge is that wee know him and his will for how can wee worship him as God whose nature and will wee know not This teacheth the holy Apostle saying Rom. 10.14 how shall they call on him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard Ioh. 17.2 This is life eternal that they know thee the true God and whom thou hast sent Iesus Christ And first this must bee a found and true knowledge of God by the cleare light of his word True rules of sound knowledge 1. A grounded knowledge 2. Pet. 1.12 Eph. 4.12.13.14 We may not rest with the vnbeleeuers in a bare opinion or light imagination for no sound loue nor godly affiance and trust in God can bee grounded or setled vpon the weake and fantasticall coniectures of humaine reason or any such deceitfull foundation of mans inuention Mat. 15.8.9 Secondly 2. A working knowledge our knowledge must not bee historicall onely as the diuels is Iames. 2.19 but of power vnto sanctification Iohn 15.3 for the word of grace purgeth them and worketh effectually in them that beleeue 1. Thes 2.13 Thirdly 3. Endeuor to growe in knowledge 2. Tim. 3.7 when the holy spirit writeth in the heart his diuine rules of sound knowledge Ier. 31.33 hee works also an indeuour and care to increase in the knowledge of the truth Col. 1.10 2. Pet. 3.18 and to grow in grace Quest 53. Let me heare what bee the speciall branches of this knowledge Ans First to know there is a God Secondly to know there is but one God not many Thirdly to know that this one God hath three distinct persons in one diuine essence Fourthly to know what God is as hee hath reuealed himselfe in his most holy word The first branch that God is I learne first 1. The booke of nature in the booke of nature Psal 19.1 The heauens declare the glory of God and the firmament sheweth the workes of his hands Rom. 1.20 The inuisible things of God that is his eternall power and Godhead are seene by the creation of the world Secondly by the booke of God wherein I see heare The booke of God and feele the great power and maiestie of God speaking within mee searching and checking the very secret thoughts of mine heart Heb. 4.12 The word of God is mightie in operation and sharper then any two edged sword c. diuiding a sunder the soule and the spirit the ioynts and the marrow and is a discerner of the thoughts and intents of the heart 3. The Scripture of the spirit Thirdly by the Scripture or writing of the holy spirit which hath ingrauen and written his Lawes in our hearts according to his promise Ier. 31.33 and 32.40 4. The testimony of conscience Fourthly by the testimonie of conscience concluding and speaking of this point euer constantly till men haue smothered this sergeant which god hath left in them by custome and continuance in sinne are become past feeling Eph. 4 18.19 2 Branch of the knowledge of God The second branch that there is but one God onely I am taught first by the booke of nature which teacheth mee there can bee but one infinit and eternall first moouer maker and preseruer of all things in heauen and earth Heb. 1.2.3 Secondly the booke of God is my best teacher herein I learne this truth Deut. 6.4 heare Israell the Lord thy God is one Lord. Eph. 4.5.6 There is but one Lord one God and Father of all Thirdly I haue here also the consent of the Church in all ages 3. Branch of the knowledge of God DistinctioÌ„ of persons The third branch this one God almightie hath three distinct persons in one diuine essence Father Sonne and holy Ghost This most admirable misterie cannot be knowen but onely by that his reueled will contayned in his written word as Mat. Chapter 3. and the 28. where three distinct persons are cleerely set beefore vs The Father the Sonne and the holy Ghost The Father is God and Lord the Sonne is of the same nature Heb. 1.1 Iohn 1.1 So is the holy Ghost in like manner 4. Branch of the knowledge of God what he is Iehoua God and Lord of heauen and
may bee fit to attend the publike ministrie Ans When a man hath well emptied himselfe of all the former euils then let him remember a preparation and sanctification first of the minde by reading and meditation secondly of the heart by fasting and prayer First to prepare the minde preaching and reading must neuer bee seuered In reading regard for matter 1. Reading that specially which concernes thee and carefully the booke and text which is handled this was the practise of the holy Prophets Daniell 9.2 and Dauid Psal 119. of the people of God Act 17.11 Secondly let meditation follow 2. Meditation for this is the life of reading and of all good learning Psal 1.2 and 119.97 If the Diuell cannot keepe vs from reading hee will endeuour to barre vs from meditation Secondly prepare the heart for there rests the immortall seede of regeneration Pro. 4.4 Psal 119.11 Luke 8.15 This preparation is first by prayer 1. Prayer pray earnestly for a good heart examine carefully and soundly the affections of thine heart how sinceere they bee for wee doe not often that wee know to be best but that our heart fancieth and liketh as best And here know this that a willing desire to learne is a singular grace of God pray heartely for it that the word may bee as a sweet and comfortable food vnto thy soule Iob. 23.12 for the hart prepared hath two good properties first a most reuerend feare of Gods word Esay 66.2.3 secondly an hungring desire to feede vpon it and to receiue it this desire is sometimes called faith Io. 4.39.42 Heb. 4.2 2. Fasting Next fasting is hereunto a speciall help as appeares in the practise of the Godly in all ages Quest 74. So much for preparation before what say you for attention which is the second dutie required in him which will heare the word of God to his saluation Ans Here the spirit of God seemes to require of vs these three things first a diligent attention of the eare to heare secondly a considerate intention of the minde to conceiue thirdly a faithfull retention of the heart to hold fast and keepe the holy will of God reuealed 1. Attention First for attention God requires the eare specially and the eye to attend on him while he speaketh the eare Eccles. 4.17 Rom. 10.14 Prou. 2.1.2 Psal 45.10 the eye Luke 4.20 a Nehe. 8.3 Luke 5.1 Act. 8.6 10.33 Origen hom 12. in Exod. contrary to this reuerend attention are these sinnes sleeping talking gazing reading in the holy assemblies Secondly God requires a godly minde to consider well and seriously of the holy word which is taught this will cause men to obserue wisely the booke the text and the doctrines which are deliuered 2. Intention a fearefull signe of wrath is it to heare much and to vnderstand nothing this speakes the Apostle 2. Cor. 4.3.4 If the Gospell bee then hid it is hid to them that are lost In whom the God of this world hath blinded the minds that is of infidels that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them Deut. 29.4 here let it not content thee to obserue some words or sillables or sentences but wisely consider of all doctrines and exhortations and learne to referre all to speciall heads and grounds of the Catechisme This intention is a true note of the Lords worke in opening the heart Act. 16.14 Thirdly 3. Retention whereas God here requires a faithfull retention of the heart know this that a good heart to keep the word is a great treasure and a speciall grace of Gods holy spirit And this heart men haue which are so changed and so renued in heart that they can finde in their owne hearts those liuely impressions and formes of doctrine as it were effectually grauen or pictured in their owne hearts by the working of Gods spirit in the ministrie of the word Rom. 6.17 and obey from the heart vnto the forme of the doctrine wherevnto they are deliuered desiring to retaine the word that they may fruitfully practise it Luke 8.15 Ioh. 13.17 Mat 7.21 Quest 75. And what is to bee done after that wee haue heard the word preached Ans Here againe God requires meditation of vs that wee may possesse the good things wee haue heard and that they may haue deeper impression in vs. This meditation is either with our selues or with others Meditation with our selues is eyther of the mind or of the heart The meditation of the minde is a discoursing with our owne vnderstanding of all that wee haue heard and can remember a number are well affected with the word in the Church and for want of this exercise when they are gone their affection soone dyes in them And here wee labour yet better for the clearing and vnderstanding by the light of the Scriptures of all such doctrines as wee haue receiued Psal 119. This meditation the Heathen call the refining of iudgement the life of all good learning This serues well for the increase of knowledge and sound iudgement The meditation of the heart followes after and here by due examination of our hearts wee cause the things wee haue heard and well conceiued to worke vpon our hearts and affections Act. 2.37 Wee must first settle our iudgement before we either feare or chere vp our hearts least we haue false feares or false ioyes many haue iudgement and yet haue not their hearts purged because thy ioyne not affection with iudgement Meditation with others is eyther with god or men Meditation with God is by prayer or in prayer to remember and to recite the good things we haue heard beefore the Lord desiring his holy spirit to write and to engraue the same in our hearts according to his holy promise Ier. 32. Meditation with men wee call conference with the Godly and this is with the brethren either of the same congregation which heard with vs as our owne familie Act. 17. and others Mal. 3.16 1. Pet. 3.15.16 or the Godly Pastors and Teachers themselues if neede require Act. 2.37.13.42 Mar. 4.10 And thus continuing in these holy exercises the true worshipper shall attaine by degrees Gods gratious blessing in time an assurance of spirituall wisedome and vnderstanding Col. 2.2 his weake faith Mat. 17. shall bee made strong in Christ hee shall haue an assurance of faith Rom. 4.21 his loue shall bee from the heart and vnfained and lastly he shall attaine a sound iudgement to discerne good and euill Heb. 5.14 Phil. 1.9 Quest 76. Now let vs come to the third forme of Gods worship which is inuocation here first let vs heare breefly how the Lord stirreth vp his people to this kind of worship and next what speciall rules bee giuen to binde vs to the forme hee hath prescribed in his word 1. Gods charge Ans Motiues vnto prayer are these following First Gods charge ought to moue vs vnto this holy exercise
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
it This is your due and receiue it as a Theologicall guift from a dead man patronage it for so much as is master Hollands deserueth fauour and for the residue which is mine it craueth pardou You loue the Church and euery diuine thing and therefore I haue presumed to prefixe your name in the front of this diuine worke that both learned and godly which shall euer see or read it may know your pietie zealous affections and pray with mee for the encrease of your fauour both with God and men for your supportation by the holy Ghost for your further aduancement to the good of God his Church for the length of your daies to bee passed in quiet and contented health and for your blessed and assured entrance into that which the later end of this treatise describeth namely the kingdome of heauen Amen From Saint Buttolphes Aldersgate September 22. 1606. By him that is vnworthie of your fauour yet deuoted to honour you Edw. Topsell To all Christian Readers especially Londoners Auditours and friends to the late Godly Preachers master Greenham and master Holland AS by God his prouidence master Greenham did not liue to publish his owne works but left them at large which so had perished had not master Holland vndertaken with much care trauell paines to collect and diuulge them to the world for your good so by the same hand ouer ruling all things master Holland also tilled another mans vineyard and left his owne vntilled through vntimely death But God forbid but that the names of such iust men should be had in euerlasting remembrance therefore to you I commend this booke as the voice of Lazarus preaching out of Abrahams bosome and if euer you loued either master Greenham or master Holland while they were liuing and especially the later I do require you in the name of Iesus Christ as you will answere both him and me at the appearing of our Sauiour that you shew it now after his death For your sakes he spent his life yea and lost his life for his diligence in keeping his flock teaching you in greatest extremitie brought him to that sicknes that cut off his daies And seeing he had such an ardent desire to promote religion considered that one day death would close his eyes and earth stop his mouth from preaching in priuate he collected these instructions with an intent to imprint them for your benefite when he should be in his graue Now you haue them through the care of his poore widdow and charitie of the Printer whereinto I haue added a discourse of our ioyes and estate after the later day I assure you by reading this booke you shall better know your Generation Degeneration Regeneration and Glorification then in any other of this quantitie I preiudge no mans labours I honour all I desire that all learned men would do their endeauour to preach when they be dead for our haruest will be all eaten vp in a winter to come I wish readers to lay aside scorne and rash iudgement especially such as are idle themselues for a spirituall man must be the doer and not the iudge of the Law I pray God encrease the number of good labourers in his vineyard for good pastours will be precious souldiours in another age and continue our blessed liberty of preaching professing writing and hearing of the Gospell of Christ Farewell Yours while he is able to preach Edw. Topsell Of the necessitie and vse of Cathechizing 1. Sunday Question 1. ARe all men in the visible Church true and liuing members of the misticall body of Christ and in communion with him Answere No Some are naturall some are spirituall men some in Christ some without Christ for all that be with vs are not of vs. 1. Ioh. 2.19 Ep. 2.12 Question 2. What call you a naturall man Ans The naturall man is hee which is lead by the instinct of nature in all his actions and wants the holy spirit of a Christ in any measure and therefore hath no facultie to perceiue nor iudgement to discerne b the holy things of God a Iude. ver 19. b 1. Cor. 2.14 Phil. 1.9.10 Quest 3. What call you a spirituall man Ans A * Gal. 6.1 spirituall man is hee which by the light of the Gospell and a preaching thereof and through Gods speciall grace and free mercy in Christ hath receiued the holy spirit b of Christ in some measure to c discerne the will of God reuealed in his word a Gal. 3.1 b 1. Cor. 2 15. c Ephe. 1.13 Rom. 8.2 and to grow vp a perfect man in Christ Eph. 4.13 Quest 4. Haue all spirituall men or the faithfull or that bee in Christ the same measure of the spirit Ans No some are 1 stronge men 2 babes in Christ Heb. 5.12 Three points in the strong 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is exercised in holy exercises 2. After this comes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound iudgement to discerne the things which differ 3 he hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an habit of knowledge sound iudgement c. Col 2.2 which is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4. Quest 5. What is a strong man in Christ of whatsoeuer estate or condicion Ans That man whose minde and hart the spirit of Christ hath so exercised in the word of grace that he can discerne good and euill Heb. 5.14 Quest 6. And what is a babe in Christ Ans Babes in Christ are such as haue receiued but in weake measure the graces of Gods spirit and as yet bee dull of hearing weake in vnderstanding and vnexpert in the word of righteousnes Heb. 5.12.14 Quest 7. Most men that seeme to come to Christ and to fauour his Gospell are but weake how grow they vp to be strong men in Christ Ans By attending his holy ordinance in the ministry of his word and sacraments Ephe. 4.12 Quest 8. How must these babes be fed Ans Not with strong meate but with milke that is they must be instructed in the first principles of the word which we call our Catechisme Heb. 5.12 6.1 4.5 1. Pet. 2.1 Psal 119.9.10 Quest 9. What is Catechizing Ans Catechizing is a forme of instruction wherein the same matter is often * repeated that the weake may the better conceiue it and remember it * Deut. 6.5.6 Es 28.9.10 Quest 10. Is this Catechizing so needefull and of what antiquitie is it Ans First It is commanded of God Deut. 6.6 Secondly it was practised publikely in the Church of the Iewes Thirdly Abraham was cōmended for it Gen. 18.19 for hauing 300. in his house they were as it is written Gen. 14.14 instructed or Catechized in holy religion 1. Eunice ◠Lois Fourthly so in al the ages following euen till Christ 2. Tim. 1.5 2. Tim. 3.15 2. Ioh. 4. Fiftly 3. Lady Paul first catechised the Corinths this forme of teaching the Apostles continued commended in their practise 1. Cor. 3.1.2.3 so
faith and vnfained repentance Gal. 3. Ans By preaching Christ and his Gospell vnto them that is by preaching their euerlasting freedome and deliuerance by the mediator Iesus Christ the true seede of the woman which is here promised should bruse the serpents head For as the woman alone was the first organ of the Diuell to bring in sinne to Adam and her owne euerlasting perdition with all their posteritie so the woman without the meanes of man became the organ of the holy Ghost to saue her selfe and the man with all their posteritie Where wee may note how true repentance is an effect of the spirit proceeding from faith and the Gospell First the Gospell of Christ is manifested to the sinner then some generall faith and grace to receiue it is wrought in the heart by the holy Ghost then followes a true * Mat. 5.2.3.4.5.6 Psal 31.5 humiliation a Psal 51. contrition and confession and so the pardon of sinne is sealed b Eph. 1.14 by the spirit of adoption Quest 22. And how did the Lord proceede with our first Parents after their repentance and true humiliation before him Ans Hee tels them that now hauing escaped the second death they must for their further humiliation beare and suffer many temporall chasticements in this life because of the great pride and corruption which is now by this rebellion and fall setled in them The woman should haue many sorrowes but specially in the concepion bearing birth and education of children The man many griefes and afflictions in this life and both in his ordinarie calling and in the end be turned to dust vnto the day of the resurrection Quest 23. What vse learne we here to make of our afflictions Ans First in them and by them to bee truely humbled assuring our selues they bee good for vs and proceed from our fathers loue Secondly euer to acknowledge that when we be afflicted it is Gods inspeakable goodnesse that they be temporall here and not according to our deserts eternall in hell The afflictions of this life to the Godly are but gentle crosses but curses to the wicked Thirdly In all thine afflictions remember thou art but as it were a little galled in the heele but Sathan brused in his head and that the God of peace will not leaue vs till hee beate him vnder our feet Rom. 16. Fourthly in the view and consideration of the frame of heauen and earth to remember how sinne is the cause of all confusion and euill on earth and the cause that heauen and earth haue lost their first glory and beautie Quest 24. What meanes the Lord by casting them forth out of that Paradise fensing the place with Angels and a fiery sword An. He meanes not that if they could find the tree of life the fruit of it might restore them to their former state for no Symbole can or could euer confer any such geare but the Lord knowing how prone wee bee by nature to hypocrisie and superstition to seeke vnto the creatures and to forget the creator hee willeth him hence forth to depend vpon his word and prouidence and to liue by faith in the Sonne of God not to trust any lying spirits any more but to waite onely on the liuing God and for this see more in maister Perkins on the Creede pag. 83. to 94. The third way to know the miserie of man without Christ by two speciall consequents of that apostacie the dominion of Sathan and sin in this present world Question 25. THus far shall suffice concerning this historie now let vs heare what may be said concerning the principal consequents effects of that apostacie Answere They are two which wee are specially to consider First the dominion of Sathan Ephe. 2. Chap. 2. the dominion of sinne Rom. 5. and both these are called Rom. 12.32 the state of vnbeleefe Quest 26. Tell me first what speciall arguments can you ground vpon the 2. Chapter to the Ephesians to demonstrate the miserie of man without Christ Ans The greatest part of this Chapter tendeth principally to that end one speciall conclusion touching this matter we haue in hand which may bee hence gathered is this Sathan and all wicked spirits our deadly enemies are of great strength and power to hurt vs Verse 1. working effectually by suggestion as a blasting contagious spirit or winde Vers in all the deformed and blinde Adams of this world hauing all men without exception in the Church and without in subiection before they bee quickned by the Gospell and holy spirit of Iesus Christ Ephe. 2.1.2.3.4.5 If here then wee would know what the deformed Adam or what the miserie of man without Christ is We haue the spirit of Christ answering vs What the deformed Adam is or the man without Christ hee is a man dead in sinnes and trespasses walking according to the course of this world after Sathan which spiritually and inuisibly worketh in him all rebellion and disobedience to the holy reuealed will of God causing him to dwell and delight in the lusts of the flesh and to follow and fulfill the will of the flesh and of the minde Quest 27. I pray you let vs heare some thing of Sathans power to hurt vs without Christ for that some feare him too much and some nothing at all Ans The power of Sathan and wicked spirits against vs may bee knowen and is manifested vnto vs in the Scripture by three speciall arguments first by their names secondly by their great knowledge and long experience in this world thirdly by their euill art and works which they haue wrought in all ages First the wicked spirits which fight against vs and which haue all vnbeleeuers in bondage are called by sundry significant names for our instruction in the olde and new Testament In the old Testament they are called by these names first the a 2. Cor. 11.3 Serpent because by the Serpent Sathan first deceiued man Secondly the wicked spirits are called b Shegnir in Leu 17.7 Goates and c Sheg in Deu. 32.17 Cowes because they did appeare vnto witches and Idolaters in this forme thirdly the name d Iob. 1 6. Zach. 3.2 3. Sathan which signifieth a deadly enemie fourthly they bee called lying e 1. King 22.22 Ioh. 8.43 Spirits because they teach lyes and fill men with errour fiftly spirits of f Hos 4.12 fornication of couetousnesse of ielousie of giddinesse of vncleannesse g Es 19.14 because these be their workes in vnbeleeuers Tibi nomina mille mille nocendi artes Luke 11.21 Ioh. 14.30.16.11 Heb. 2.14 In the New Testament ye haue these names First That Tempter Mat. 4. Secondly That euill one Mat. 13.16 Thirdly That enemie Mat. 13. ver 17. beecause hee is a speciall tempter the Father of all euill and our arch-enemie Fourthly that strong man armed beecasue hee keepeth such possession of vnbeleeuers Fiftly The Prince of this world and of death because the
greatest part of this world is in a spirituall bondage as it were captiues vnto Sathan and by him vnto death eternall as he is said to haue his throne among vnbeleeuers Reuel 2.12 Sixtly The old Dragon Reuel 12.9 because Sathan and all his wicked spirits haue many yeeres experience to seduce and to hurt Gods people Seauenthly Beliall 2. Cor. 6.15 for that as some say he is the author of confusion as Christ is of order These names are not giuen to one euill spirit as the chiefe Lord and commander of all the rest but the Scripture speaketh of these inuisible spirits after this manner to teach vs first that all wicked spirits doe conspire and agree as it were vnder one gouernment kingdome and cursed league to dishonour God and to destroy men Secondly for that they desire to tyranize ouer the soules and bodies of men euen in earth Lastly it is manifest that these names Principalities Ephe. 6 12. Dominions Powers and Thrones are come to all Diuels without exceptions Secondly what knowledge our spirituall enemies haue the Scripture best teacheth vs for the Scripture testifieth of their long experience deep knowledge great strength to hurt vs. First their experience is of fiue thousand yeeres and aboue Secondly By their long experience and quicke sight they are seene in the qualities and causes of most naturall things in this present world Thirdly they can soone discouer by reason of their agilitie and swiftnesse thinges which are far distant Fourthly They are well seene in the historie and bookes of holy Scripture Mat. 4.6 Fiftly and lastly they are often called to and sent of God for the execution of his iustice whereby they are able to speak other-whiles the truth of future euents as the Diuell did to the witch of Endor of Sauls death 1. Sam. 28.19 Thirdly for Sathans works hee and all wicked spirits are meruailous expert to hurt any of the visible creatures in the ayre in the water and on the earth and to worke great wonders where and when the Lord seales them his commission There strength appeares in Egipt in the grieuous and great plagues wherwith the Lord smote Egipt Psal 79.49 There strength appeares in that strange affliction of Gods holy seruant Iob by open violence of tempest destroying his children by secret suggestions in theeues and robbers spoyling his cattell and goods and close practises of strong poyson infecting his body with incurable botches and boyles Iob. Chap. 1. 2. Lastly the persecution of the Church of God by Tirants by Heretikes Witches and Wizards hath euer beene by the secret practises of wicked spirits working in the Children of rebellion Es 8.19.20 Leu. 20.6 1. King 22.22 Conferre these Scriptures 2. The. 2.9.10.11.12 Reuel 2.10 Deut. 18.10.11 Leue. 20.27 Eph. 2.2.3 Quest 28. Now let vs heare the second point noted in the Answere of the 26. Question namely that Sathan works in all that are without Christ and how that is Ans Wee can easily proue that Sathan worketh in the children of rebellion and hauing receiued the spirit of grace and of iudgement soone discerne where hee worketh but very hard is it for vs to know in what forme and manner wicked Spirits so infect all vnbeleeuers The holy Ghost assureth vs hee can occupie and worke in them vpon the principall parts and faculties of the Soule and first for the heart the seat of our affections The Diuell put this in Iudas heart to betray his Maister Iesus Christ Ioh. 13.2 1. heart The Diuell commeth to the hearers of the word which are likened to the high way and takes away the word immediately out of their hearts Luke 8.12 Mar. 4.15 The Diuell filled Ananias and Saphiras heart with hypocrisie Asts. 5.3 2. minde Secondly for the minde and reason this part also is readie to heare and entertaine all euill motions of wicked spirits for they are called spirits of errour because they doe fill mens mindes with errour 1. Kings 22. and hold the mindes of men as it were fast bound that they may not admit the gracious light of God shining vpon them 2. Cor. 4 4. Where Sathan dwelleth signes of secret working To know then where Sathan dwelleth The Scriptures sets before vs these speciall arguments following First a heart filled with vnbeleefe Act. 5.3 Secondly The minde full of grosse ignorance in the very grounds of Saluation 2. Cor. 44. Heb. 5.12 Thirdly To walke in darkenesse when men pretend knowledge 1. Iohn 1.5.6.7 Fourthly to dwell in polution and vncleannes of body and mind argue Sathans presence and effectuall working Mat. 12.44.45 Fiftly To rest contented with a bare historicall knowledge of the Gospell Luke 8.12 Sixtly to persecute the word with blasphemies Mat. 12.30 with violence Iohn 8.44 and with secret and subtile practises Act. 13.10 Seauenthly to bee so choaked with cares and pleasures as that the word cannot bee fastened on the heart Luke 8.14 Eightly long contempt of the meanes of Saluation argueth Sathans effectuall working 2. Tim. 2.25.26 Next for the manner of Sathans working in men As the holy Ghost works inuisibly and spiritually neither seene nor heard but felt inwardly in some measure in all true beleeuers better knowen by the fruits then by any sense much like the winde blowing where it listeth Iohn 3. euen so the operation of wicked spirits in vnbeleeuers is by an inuisible and secret breathing and suggestion when as men are perswaded they are carried away with the very imaginations and motions of their owne hearts and as the light of the Sunne peirceth the clouds water and aire so doth the Diuels operation the bodies of men Quest 29. I feele often many strong motions within mee which cause mee to tremble and I know not whence they come for I striue against them I feare euen to name them Ans All Gods people are so troubled in like manner much or little These motions and thoughts proceed from a speciall agent because first being so euill they proceed not from our soules nor from our corruption for that wee doe not delight in them at all but rather suffer them do any thing to trouble vs secondly Gods spirit is no cause of them for that they be so euill thirdly such strange and sodaine motions must come into vs by the secret working of Sathan Let vs then reioyce that we doe not intertaine them but pray and striue euer against them Quest 30. Now proceede to that you said in the third place Question 26. that all men without exception are bound ouer in this spirituall bondage vnto Sathan beefore that Christ lose them Ans True it is so And such a bondage and seruitude this is that these miserable captiues thinke not their state to bee a bondage but a freedome and so addicted bee such to follow Sathan that much calling and crying cannot reclaime their dead hearts Luke 11.21 till Christ himselfe vouchsafe to bind the strong man and to cast him forth and to open
and eight step to hell is hardnes of heart hee that continueth without repentance in the long contempt of the holy voyce of God shall be giuen ouer to Sathan to bee hardened in his heart Rom 2.4 so as he shall neither bee touched by Gods iudgements to humiliation nor moued by his mercies to any consolation for these signes of an hardened heart may be gathered Heb. 3.7.13 First to tempt God by seeking new arguments of his prouidence power and goodnesse Secondly to see many wonders and to receiue many blessings without thanksgiueing Thirdly not to regard a long experience of Gods mercies and iustice as the people in the wildernesse Psal 78. 3. Degree of prouocation The fourth degree of sinnes perfection and the ninth step to hell is an euill or malicious hart which followes very iustly an hardened heart Wee haue naturally also an euill heart Ier. 17.9 Gen. 6.5 but the holy Ghost in the third to the Heb. ver 12. speakes of an heart which by custome of sin and as it were by art is become farre worse by many degrees for this heart is very secure not much moued with any check of conscience for any sin committed This heart swallowes vp continually common sinnes without any check lying dissembling and common oathes as light sinnes not to bee regarded and disputes not long to commit grose and grieuous sinnes and to liue in them as Herod and Herodias Agryppa and Bernice in open incest Felix and Festus in briberie couetousnesse and oppression Achah and Iezabell in Idolatry superstition and all rebellion against God An vnbeleueing heart 4. Degree of prouocation The Fift degree of sinnes perfection and the tenth step to hell is an vnbeleeuing heart This followeth a malicious euill heart as the effect followeth the cause And is indeede the iust punishment and hand of God for many sinnes aforegoing This is not to beleeue nor to giue credit to the holy oracles of God contained now in his written word This sinne greatly prouokes Gods holy spirit Num. 14.11 Deu. 32.19.20 1.31.32 examples here may bee Lots Sons the word of God seemed vnto them to bee a iest they gaue no credit to their fathers preaching Gen. 19.14 Great afflictions and griefes of minde and feares may binde vp the heart of Gods best children for a time in vnbeleefe anguish of spirit and cruell bondage Exod. 6.9 43.1 Mark 16.14 Luke 28.38.39.41 Iohn 20.25.27 The Sixt degree of sinnes perfection 5 Degree of an erring heart and the eleauenth step to hell is an erronious or idle heart giuen vp to a reprobate sense First there are two kindes of errours The one is of the vnderstanding and this we call ignorance This errour is not so dangerous 1. Tim. 1.13 Heb. 5.2 The second kinde is of the heart and affections when as these parts are not setled to rest on God and his word but are ready to embrace lies idolatry and superstition and to forsake Gods holy couenant Psal 78.37 Their heart was not vpright with him they were not faithfull in his couenant Heb. 3.8.9.10 Long contempt malice of heart and vnbeleefe against the word causeth God to smite men with his spirituall plague Rom. 1.28 Eph. 4.18.19 2. The. 2.11 The Seauenth degree of sinnes perfection 6. Degree of prouocation An heart past feeling and the twelft step to hell is an heart past feeling The heart is past feeling when the conscience hath lost her proper and essentiall properties to accuse and excuse The Gentiles were plagued with this for the longe contempt of the light of nature and the often checks of their consciences accusing them The people vnder the Gospell may farre more iustly be plagued with this spirituall plague for the contempt of the light of nature and grace shining vpon them 1. Tim. 4.2 Signes of this deadly poyson are these first wantonnes in sin secondly greedinesse in sinne thirdly to bee giuen ouer to all vncleannes Ephe. 4.19 The thirteenth step to hell and last degree of sinnes perfection is an apostaticall heart and this is the most wofull state that may bee and vnrecouerable for here men sinne in the highest degree euen the sinne impardonable they haue beefore quenched the graces of Gods spirit and now they proceede to despite the spirit of grace and to renounce the whole couenant and all the holy meanes of their saluation striuing fighting and persecuting the holy truth of God as much as in them lyeth with blasphemies and these they do cheerefully wittingly and willingly withstand and oppose themselues against Iesus Christ and his most holy spirit This sinne alone is impardonable and this is the highest degree of sinnes perfection mentioned in the Scripture The Fourth and the most certaine meane to know the miserie of man without Christ is by the Law of God for that by the Law commeth the knowledge of sinne Rom. 3.20 and 7.7.8 Question 43. WEe haue heard by very effectuall and plaine demonstratiōs how great mans misery is by nature and without Christ But the Lord yet commends vnto vs a Fourth glasse to behold our deformitie and miserie what is that Answere The great and wonderfull Law of God for thus it is written Rom. 3.20 Rom. 4.15 and 5.20 Gal. 3.19 By the Law commeth the knowledge of sin Chap. 7. ver 7.8 I knew not Sinne but by the Law Quest 44. Where is this Law written that so serues to reueale Sinne and what is it Ans I meane the morall Law of God commended vnto vs in the twentie Chapter of Exodus and this Law as I suppose Definit 1. may truely bee in this manner described The Law of God is the holy commandement of Iehouah whereby his nature and will concerning our obedience is reuealed and made knowne vnto vs. Againe first more fully to discribe what this Law is for the first cause of it The Heathen that their Law might haue authoritie and credit among men euer fayned some false God the author o◠them Minos king of Creete said his Lawes came from Iupiter Licurgus king of the Lacedemonians infers his Lawes to Appollo Solon of Athens to Minerua Numa Pompilia 2. king of the Romanes receiued his laws from Aegeria and the Turks their Alkaron frō Mahomet wee doubt not this Law came from God and of him and by him hath a most royall and heauenly authoritie and written by his owne hand giuen first to Moses and by him commended to the Church for all posterities Secondly for the matter it concerneth the will and nature of the true God When the Lord forbiddeth murther first he manifesteth his will that he is a God which abhorreth crueltie and violence in man next that by nature he is most inclined to shew mercie And likewise in forbidding adultry first hee willeth our holinesse and sanctification next hee teacheth vs that by nature hee hateth all vncleanesse of soule and body Thirdly for the forme of it it is spirituall holy and iust Rom. 7.12.14 and
6. in euils and dangers present Fourthly a cleauing vnto God specially in troubles resting by faith on him alone when wee see no meanes of his prouidence to helpe vs. Iosh 23.8 Stick fast or hold fast or cleaue fast vnto the Lord your God as ye haue done vnto this day Act. 11.23 Barnabas in Antioch exhorted all that with one purpose of heart they would continue in the Lord. Dauid in Ziklag in wonderfull distresse when his companie perplexed in their harts and in great bitternesse were readie to stone him hee prayed in his heart and comforted himselfe in the Lord his God and the Lord gaue him then a wonderfull deliuerance 1. Sam. 30.6 Question 57. What is the fourth branch of obedience required in this Law Ans The true feare of God And here to shew what this vertue is Gods spirit teacheth vs that a man truely feares God when being cast downe with the excellencie of his maiestie power greatnesse and goodnesse wisedome mercie and iustice hee is drawne and moued to come into Gods presence with greater reuerence then beefore the greatest Maiestie in the world knowing his greatnesse and tasting his goodnesse in Christ and by his word hee doth most of all things feare to displease and desire to please God in all things The arguments to stirre vp our hearts to feare God are these First for that the holy Ghost doth so often assure vs that the man is blessed which feareth the Lord. Psal 128. Prou. 18.14 Secondly for that Gods spirit most delighteth in these men Es 66.1.2.3 Psal 147.11 Thirdly for that it is a speciall bridell to keepe vs in the obedience of Gods holy Lawes Ier. 32.40 Examples Exod. 1.17 in the midwiues of Egipt Gen. 39.9 in Ioseph Fourthly for that this man alone is acquainted familiarly with Gods secrets Psal 25.14 Fiftly for that this vertue is the beginning of all religious and diuine wisedome Prou. 1.7 Sixtly for that Gods feare shall better prouide for our wants then all the preposterous shifts in this life for the wicked Psal 34. ver 9.10 for that God makes many sweete promises vnto him and his seede after him Psal 25. and 37. first his soule shall dwell at ease 25.14 secondly his seede shall inherit the land 16. thirdly he shall want nothing that is good Psal 34.10 Seauenthly for that God euery where commaundeth vs to feare him Psal 2.11 Phil. 2.14.15 Quest 58. How is this feare begotten in vs Ans This holy and cleare feare of God is bred and preserued in vs first by meditation of Gods mercies in Iesus Christ Psal 130.3 There is mercie with thee that thou maist bee feared Secondly by meditation of his power and iustice Iob. 31.23 Gods punishment was fearefull vnto mee and I could not bee deliuered from his highnesse Againe Deut. 28.58.59 If thou wilt not obey and feare this glorious and fearfull name the Lord thy God then the Lord will make thy plagues wonderfull Thirdly by hearing the word preached Esa 66.2.3 Fourthly by prayer which pierceth the clouds and ascendeth vnto the high throne of maiestie where it beholdeth vnspeakable graces with vnutterable passions Quest 59. What is the fift branch of the obedience of this Law Ans Humilitie which is a speciall grace of God Definiti and followeth the former vertues as the effect the cause This vertue causeth vs to iudge our selues as emptie and voyde of all good things in our selues and to giue God the glory of all the good things wee haue receiued and is a great ornament to a man 1. Pet. 5.5 Deck or adorne your selues inwardly with lowlinesse of minde The same Apostle commends it againe to women as a special ornament 1. Pe. 3.3.4 labour not so much for externall beautie saith hee but let the hid man of the hart be vncorrupt with a meeke and quiet spirit which is before God a thing much set by This was Abrahams humilitie the nearer hee comes to God the more lowly and vile hee is in his owne eyes Gene. 18.17 The liuely commendations of humilitie in the Scriptures are these 1. Humilitie the gate to receiue Corist first all the labour of Gods spirit by the ministrie of the word hath this scope to prepare mens hearts in humilitie to receiue Christ for beefore men bee humbled they cannot possibly entertaine Christ confer Esay 57. ver 14.15 and Esay 4. ver 12.13.14.15.16 Before wee bee poore in spirit we cannot mourne and sorrow for sinne Mat. 5.34 No sorrow for sinne no confession of sinne No confession of sinne no spirit of meekenesse Mat. 5.5 No spirit of meeknesse and humilitie no hungring desire of grace No desire of grace Mat. 5.6 No spirit of faith 2. Cor. 4.13 No receiuing and lodging of Christ 2. Cor. 13.5 No spirit of adoption Eph. 1.15 Rom. 8.15 2. The residēce of the Trinitie with him Secondly where soeuer this grace is there in that soule the Father Sonne and holy Ghost dwell and keepe residence Esa 57.14 Iohn 14.23 Reu. 3.20 Cant. 5.2.3.4 3. Life of God in him Thirdly hee that is endued with this grace may bee well assured the life of God is in him Esay 57.15 Ephe. 4.18 4. Taught of God Fourthly whereas others receiue instruction by man the humble are so beloued that they alone bee taught of God Psal 25.9 Esay 66.2.3 5. The first gate to heauen Fiftly Humilitie is the gate of euerlasting glory 1. Pet 5.6 humble your selues vnder the mightie hand of God that hee may exalt you in due time so Pro. 15. ver 33. 18.12 Mat. 5.3.4 6. Onely wise Sixtly this man alone is wise Pro. 11.2 with the lowly is wisedome 7. Filled with good things Seauenthly this man is euer filled with the good graces of Gods spirit whereas the Lord euer sends the proud and rich emptie away Luke 1.52.53 drawing his sword against him True marks of humilitie 1. To mourne for want 2. To mourne we can not do that we should doe 3. Contentment 4. To abide in our calling 5. Not to despise where-euer hee meetes him The markes of Humilitie are these First to bewayle our wants and infirmities Mat. 5.5 Secondly to bee aggreeued in heart we can no better serue and please God Rom. 7.18.24 Thirdly not to seeke a better place and condicion of life then wee know to bee giuen vs and allowed of God 1. Tim. 6.7.8 Fourthly to walk faithfully and modestly in our vocation 1. Cor. 7.20 Fiftly not to despise our brethren 1. Pet. 2. verse 17. Quest 60. What is the sixt branch of obedience here commaunded Ans To worship God in spirit and truth Ioh. 4.22.23 Esay 45.21 What prayer is Thou shalt worship the Lord thy God and him onely shalt thou serue Mat. 4.10 Deut. 6.16 This worship principally consisteth in an holy inuocation of God in prayer and thanksgiuing This worship no man can euer performe to please God before hee hath receiued the former graces that is before hee
that is for the wizards the second the kings the third the Souldiers Diodor. Sicul. lib. 2. cap. 3 Quest 65. But it is hard to know a witch few as yet of the learned can define a witch and therefore it is a hard iudgement to condemne all for witches that men call wise men and wise women Exod. 22. Deut. Ans First the Lord making a Law against witchcraft as well as against adultery and punishing both with death thought it not so hard to finde out these sinners in all ages of the world Secondly againe repeating his Law and making it more plaine vnto vs Deut. 18.10.11 ver hee chargeth them that if they found any making profession or practising in any of the kindes of witchcraft there specified a regarder of times a marker of the flying of foules a Sorcerer c. hee should bee reputed a witch or a wizard and suffer for his profession albeit his secret practises with Sathan were neuer knowen to any man Thirdly If witches and wizards being sought after could bee knowne after inquisition in Samuels times much more in our time because of the great light of the Gospell to discouer them but wee read that the inquisitors of those times found them and swept the Land neere hand cleane of them 1. Sam. 28.12 therefore they may in like manner bee discouered in our time Fourthly againe the works of the flesh are manifest not hard to bee discerned Gal. 5.22 witchcraft is one of the works of the flesh and it is not so strange and hard to bee discerned Quest 66. I graunt a witch may bee discerned and discouered but it is hard for euery man to know them Ans Not so a man of meane gifts assisted by Gods holy word and spirit may soone discouer them If it were not so it were hard for the Lord to make a law against such adding a fearefull commination against them Leu. 20.6.27 The Lords meaning is if any were knowen by profession or practise as wee see to this day there are not a few to be addicted to any of those forbidden faculties Deut. 18.10 that then no man presume to consult with such for any cause whatsoeuer Quest 67. Now proceede to the fourth sinne forbidden vs in this Law Ans Infidelitie and distrust in God bee here forbidden and condemned as great enemies to Gods holy worship and seruice An vnbeleeuing heart is a hart which doth refuse to heare to beleeue and to obey the holy written word of God this heart euery man hath by nature Gen. 6.4.5.6 Ier. 17.9 but their vnbeleefe is far greater which haue receiued some light and tast of the good word of God and yet after this refuse to beleeue Signes of the heart possest with vnbeleefe are these First some secret signes bee these first to loue and like to reioyce to heare and speake more of the creatures then of the creator and his word as of riches Mat. 6.24 pleasures Luke 8.14 bellicheere Phil. 3.19 children parents and parents children Mat. 10.37 c. secondly an vncleane filthy conscience delighting and sleeping in sinne argueth vnbeleefe Secondly more manifest and open signes be these first to reiect the Gospell and to bee vtterly ignorant after the long vse of the meanes 2. Cor. 4.4 secondly to tempt God Reasons to perswade and to preserue vs against vnbeleefe are these First for that vnbeleefe causeth apostacie Heb. 3.12 by faith wee bee knit to God through Iesus Christ Ephe. 3.12 So by vnbeleefe wee fall away from God Iob. 21.14 and 22.21 Secondly a sinne that doth most highly displease God and which hee spares not to plague Num. 14.11 and to punish in his best children Num. 20.12 Thirdly a sinne that binds as it were the hands of Christ and keepes back many blessings from vs. Mar. 6.5 Mat. 17.17 Iohn 20.27 Fourthly the very great roote of all sinne is vnbeleefe the first sinne of our first parents Gen. 3.2.3.4 and a strong bar to keep vs from the euerlasting rest Heb. 3. and 4. Chap. Luke 12.4 Reue. 21.7 Fiftly as men suffer their hearts to grow in vnbeleefe or their hearts to bee possest with this sinne so they grow daily in the contempt of God hardnesse of heart and carnall securitie Quest 68. Thus farre then hauing heard of the obedience and disobedience of this first law let vs see what vse may bee made of this Of the vse of the first Commandement manner how wee are to apply our selues for our examination therby first to humble and to reclaime the man without a Eph. 2 12. Christ secondly to confirme and to direct the b Rom. 8.1 2. Cor. 13.5 man in Christ that is euery liuing member of Iesus Christ Ans First let the man without Christ or the deformed Adam set before him this Law as his iudge to pronounce the true sentence of iustice against him on this manner The spirit of God the best expounder of this Law by his Prophet Moses and the Apostle Paul saith that they be accursed that continue not in all things written in this law to doe them c The man vnrepentant in this wise 1. By the curse is meant the euerlasting maledict wrath of God 2. The Lord requires doing 3. All. 4. Cōtinually But I am so far from doing all that I haue done nothing that is heere commanded Nay I haue done some of the clean contrary euils heere forbidden and that continually from my youth vp vnto this present time as may apppeare if being arraigned and examined in the presence of God according to this Law my conscience must plead guiltie to all the parts and branches of this first Law of God First the Lord requires knowledge in all his seruants that they may loue him and feare him c. But I haue not knowen him by his word and but darkly by his works Nay what is worse I haue in heart most affected ignorance I haue thought often that there is no God I am ready to worship any false God and to bee of any religion witn any Prince in any nation vnder heauen as may best serue for my present peace and libertie on earth And I haue thought it good wisdome for ease in troubles to seeke to all witches and wizards and if need were for my further good to worship the Diuell himselfe in this blindnesse and vnbeleefe haue I liued and therefore my conscience cries guiltie and by this light which God here sets before me I must confesse that I am iustly accursed and vnder the most fearefull condemnation of God to bee tormented in hell for euermore Secondly let the man in Christ The man repentant in this wise or now desiring to bee in Christ set this glasse before him on this manner First set against the curse of the Law that most sweet and comfortable promise of the Gospell Rom. 8.1 There is no condemnation to them that are in Christ Iesus which walke not after the flesh but after the
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
endeauouring to hold fast faith and a good conscience and to testifie the same by their obedience to the Gospell and loue to their brethren 1. Tim. 6.12 1. Iohn 3.14.15 2. Distinction Seauenthly the godly brethren are eyther weake or strong 3. Distinction Eightly the weake brethren are eyther weake in knowledge and of weake gifts as nouices in religion and in the faith Rom. 14.1 or weake and tender in conscience hauing some wound of the spirit Prou. 18.15 The weake brother which is but young in the faith of Christ hee is saide to bee vnexpert in the word of righteousnesse Heb. 5.12.13 and must bee admonished with all wisedome and loue euer adding instruction with reproofe that hee may grow vp in the first grounds of religion The tender hearted weake conscience and wounded spirit is very heedefully to bee reproued that wee may wisely supple and cure his heart which is sore broken and faintie Es 57.15.20 Prou. 18.14.15 What the strong man is The strong man is hee which hath attained the assurance of faith Rom. 4.20.21 the assurance of vnderstanding Col. 2.2 2. Pet. 1.12 the assurance of hope Heb. 6.12 and being expert in the word of righteousnesse hath his wits exercised to discerne good and euill Heb. 5.13.14 And thus Saint Iude warneth vs respectiuely and with iudgement to regard strong and weake that beeing able to discerne beetweene the falls and offences of both wee may learne to speake a word in due season fitting the person time and place that so our admonition may be like an apple of gold with pictures of siluer Pro. 25.11 False brethren 4. Distinction Ninthly false brethren are all such in the Church as make a false profession of the gospell And these are of two sorts first secret and close hypocrites secondly open and manifest Hypocrites are all such as goe farre with vs in the profession of the Gospell but their hearts beeing vnsound and full of hardnesse and vnbeleefe they are vnfaithfull to Christ and his word euer knowne to God and in Gods appointed time manifested to men and Angels 1. Tim. 5.24.25 Open and manifest false brethren are all such as by their words and deeds testifie they doe not beleeue nor obay the Gospell 5. Distinction and yet in Baptisme haue made a solemne profession of both And these are of two sorts either vtterly blinde or inlighted with some knowledge Of the first kinde is the blinde multitude spoken of in the parable of the sower Mat. 13. Mar. 4. Luke 8. likened to the high way All these must bee admonished often and taught of all good christians with a tender commiseration of their miserable blindnesse as Christ with bowels of compassion Mat. 9.36 Againe this first kinde so vtterly blinde in the Gospell 6. Distinction either are those whom the Scripture calls by the name of sinners Mat. 9.10 Psal 1.1 dead in trespasses Eph. 2.1 or worse the proud * Iust before men impious before God iustitiarios which are further from heauen Mat. 9.13 both these in the parable are to be referred to the high way as beeing altogether blinde in the Gospell and both must bee admonished albeit an admonition is more hardly fastned on the one then on the other Of sinnes there bee two sorts first some lesse hardned 7. Distinction and may bee the sooner reclaimed Secondly some more hardned as the scorner The scorner is hee which scornes the sacred Scriptures the profession of faith and Godlinesse and makes a mock of sinne c. Psal 1.1 The scorner which is most hardned in heart against God and his word is either proud malicious and impudent as a dogge Psal 21.59 Prou. 26. Es 56. as the heretikes or filthy and vncleane as the swine in sinne as all they be which the Apostle describes to bee giuen ouer to wantonnesse to worke vncleannesse with greedinesse Eph. 4.19 Of these sinners these speciall rules are giuen vs. Prou. 9.7.8 He that reprooueth a scorner purchaseth to himselfe shame and hee that rebuketh the wicked getteth himselfe a blot rebuke not a scorner least hee hate thee but rebuke a wise man and hee will loue thee Mat. 7.6 Giue yee not that which is holy vnto dogs neither cast yee your pearles beefore swine least they tread them vnder their feete and turning againe all to rent you 1. Iohn 5.16 There is a sinne vnto death I say not that thou shouldest pray for it Athanasius to Marcion in Rome as he past by him in the street demanding an non nosti me Athanasi receiued this answer Noui te primo genitum Diaboli 1. Rule Tit. 3.10.11 Reiect him that is an heretike after once or twise admonition knowing that he that is such is peruerted and sinneth being damned of his owne selfe Quest 98. Thus farre of the persons admonishing and admonished now what bee wee to obserue in the forme of an admonition Ans First that all Christian admonitions must proceed from faith and loue and be performed with iudgement considerately Heb. 10.24 consider one another and prouoke vnto loue and good workes The Godly must bee reproued with all meekenesse of spirit as Abraham doth Lot Gen. 13.8 Let there bee no strife I pray thee betweene thee and mee neither betweene thy heardmen and mine for wee be brethren yet if the matter so require sometime more roundly and effectually as Gal. 2.11 The Apostle Paul did Peter I withstood him to his face 2. Rule for admonition Secondly wee may not reproue vpon vncertaine reports without sure grounds and good euidence to conuince our brother iustly for his offence Dauid herein offended in condemning so rashly good Mephibosheth 2 Sam. 19.25 3. Rule for admonition Thirdly inferiours may not reproue their superiours without speciall regard of time and place and all circumstances but most consideratly with all submission and reuerence due vnto them as young Elihu doth the ancient and graue friends of Iob. Chap. 32.6.10 And such an admonition no Christian superiour is to despise Iob. 31.13.14 and as Namans seruants admonished him 1. King 5.13 father if the Prophet c. 4. Rule Fourthly consider well whether the offence be directly against thy selfe or against another or immediately against God for if our admonition proceede from any priuate reuenge it can not haue a blessing from God nor bee effectuall for the good of our brother 5. Rule Fiftly this dutie cannot bee performed effectually but by skilfull righteous and knowen brethren for that admonition is a binding searching curing and restoring of a member or part of the body loosed and fallen from his right place and as a searching for a mote in a tender eye Gal. 6.1 Psal 141.5 Mat. 7. Sixtly the time must bee heedefully regarded 6. Rule reproue not a dronken man in his dronkennesse nor angry man in his choler Prou. 25.11 a word spoken in his place is like an apple of gold with pictures of siluer Dauid
as when we haue sworne to doe any thing the doing whereof is a manifest sin and breach of Gods law that oath may not bee kept as Herods oath for the death of Iohn Baptist Mar. 6. and the Iewes to kill Paul Act. 23.14 Dauid knew that he had sinned in swearing rashly Nabals death 1. Sam. 25.21 and was changed and did blesse God afterwards for the changing of his minde Thirdly if the matter or cause of our oath be lawfull albeit hard and to our losse yet our oath must euer bee performed Psal 15.4 Quest 101. Tell mee breefely what other good things be principally required at our hands in this Law Ans These duties following doe most concerne Gods name and glory for without them God can not possibly be glorified The first is priuate instruction of our families The third branch of the obedience of the third law instruction of our famalies this God requireth at our hands Deut. 6.6 for that without this there is no hope that Gods great name may be hallowed in our houses of this hee speaketh in these words Deu. 6.6 The words which I commaund thee this day shall bee in thine heart and thou shalt rehearse them continually vnto thy children and shalt talke of them when thou tarriest in thine house and as thou walkest by the way and when thou lyest downe and when thou risest vp Secondly to take all occasion gladly when it is offered 4. To praise Gods excellencie and to seeke occasion in time and place conuenient to commend Gods greatnesse excellencie wisedome power goodnesse iustice and mercie manifested vnto vs in his word and in his works Psal 8.1 Bradford his meditations 1. Gods works 2. Gods words O Lord our God how excellent is thy name in all the world which hast set thy glory aboue the Heauens and O Lord how excellent are thy works in wisdome hast thou made them all Psal 12.6 The words of the Lord are pure words as the siluer tryed in a furnace of earth fined seauen fold Psal 119. O Lord thy word endureth for euer in heauen Psal 19.8.9 it conuerteth the soule it reioyceth the heart And this dutie wee must desire to remember in the vse of his creatures euer desiring they may be sanctified vnto vs by the word and praier first the word must teach vs what when and how to vse the creatures 1. Tim. 4.4 Secondly by prayer wee desire Gods presence and the grace of his spirit for the sanctification of them to vs. 1. Cor. 10.3 Thirdly the name of god is magnified by a free profession of his truth which is a true declaration of that holy certain knowledge wee haue receiued of him and his will by his word as need shall require beeing ready to approue it with losse of goods and life as may best serue to Gods glory and the confirmation and saluation of our brethren Rom. 10.10 With the heart man beleeueth vnto righteousnesse and with the mouth man confesseth to Saluation Mat. 10. Whosoeuer confesseth me before men I will confesse him before my father which is in heauen 1. Pet. 3.13.14.15 Who is it that will harme you if you follow that which is good notwithstanding blessed are ye if ye suffer for righteousnesse sake yea feare not their feare neither be ye troubled but sanctifie the Lord God in your harts and be ready alwayes to giue an answere to euery man that asketh you a reason of the hope that is in you Heb. 10.32.33.34 Now call to remembrance the dayes that are past in the which after ye had received light ye endured a great fight in afflictions partly while yee were made a gazing stock both by reproches and afflictions and partly while ye became companions of them which were so tossed too and fro for both ye sorrowed with me for my bonds suffered with ioy the spoyling of your good knowing how that ye haue in heauen a better more enduring substance Reu. 6.9 And when he had opened the first seale I saw vnder the Altar the soules of them that were killed for the word of God and for the testimonie which they maintained c. Cha. 14.12 Here is the patience of the Saints here are they that keepe the commandements of God and the faith of Iesus And for a motiue the Lord bindeth himselfe to aduance them to the chaire of honour that will honour him and vomits them as a loathsome burthen that be luke warme professors of his truth 1. Sam. 2.32 Reue. 3. The sixt branch of the obedience of the third Law Fourthly and lastly true zeale is a speciall grace whereby the great name of God is magnified in and by the saints This is often both commaunded and commended in the holy Scriptures first Christians must bee zealous in the profession of Godlinesse and repentance Reue. 3.19.2 Cor. 7.1 and of good works Tit. 2.14 and in euery good thing Gal. 4.18 Secondly examples Moyses Exod. 32.19.20.26 Phinehas Num. 25.7 Psal 106.30 Elias 1. King 18.21 Dauid Psal 69.9 and 119.139 Epaphras Col. 4.13 Definition We may describe godly zeale to be a griefe of heart conceiued for the contempt of God and his word mixt with a holy endeauour to redresse any such euill so much as in vs lyeth and to performe any good work to the aduancement of Gods Glory and the Saluation of his children Notes of true Zeale First true zeale beginneth in our selues and casteth the first stone at our selues and plucketh the beame out of our owne eyes that we may the better draw the mote out of our brothers eye and taketh his proceeding to others Gen. 14.23 Iob. 1. Thus Abraham with all the Patriarks and Prophets bee euer more zealous against themselues then others Secondly true zeale is ielous euen of those secret euils in our selues which are not onely not espied of others but are vnknowen also to ourselues though our conscience doth not presse vs yet herein are we not iustified saith Saint Paul Thirdly true zeale is constant not hot by fits cold in affliction and hot so long as the world fauoureth it keepeth a continuall tenour Saul and Pharao haue good motions by fits but Christians must bee constant in their zeale and loue Fourthly true zeale will cause vs to reioyce in the publike prosperitie of the Church when priuate crosses make vs sad Paul imprisoned was not so greeued at his owne bands as hee reioyced at the libertie of the Church and Gospell The tryall and examination of the Conscience First examine thy selfe as in the presence of God the searcher of all hearts whether thou hast all thy life so ordered thy minde thine heart and thy tongue that thou hast neither thought nor spoken any thing of god nor of his word and works but most reuerently euer desiring to aduance the excellencie of his name imprinted in them Whether thou hast not committed the sinnes forbidden in this Law Swearing The terrible oathes as Atheists on this
what the Lord requireth in this law and first what this word Saboth signifieth Ans First as beefore I said this name doth properly belong to the seauenth day because of Gods rest in the creation and the rest then commanded to Gods people Gen. 2.1.2.3 on the seauenth day Secondly vnder the Law it signifieth other feasts commanded of God wherin the people rested as on the seauenth day Leu. 16.31 Thirdly sometimes it is taken for first weekely Saboth the seauenth daie secondlie the monthly Saboth the first daie of the month thirdly the Saboth of yeers euery seauenth yeere And fiftie which was their Iubil for the which they counted seauen times seauen yeares which makes fortie nine yeares and the next after which is the fiftieth was their Saboth fourthly the great Saboth and this was when the pasouer fell on the Saboth day as when Christ suffered Iohn 19.31 Fiftly the word signifieth a resting from the works of the flesh to bring forth the fruits of the spirit Heb. 4.8.9.10 which begins in this life but is perfected in heauen Sixtly it is taken generallie for all the seruice of God Ezech. 20.13 my Sabothes haue they greatly polluted The first signification literally agreeth with this Law now then first this very word teacheth vs that men should rest this daie and wee can no more take away rest from it then alter the name and nature Exod. 31.15.35.2 and that this rest is no idle rest appeareth Exod. 16.23 To morrow is the rest of the holy Saboth The Reasons wherefore God requires our rest from all our workes on the Saboth are these That men must rest on the Saboth and wherefore First the cheefest cause of this rest is that wee might wholy attend vpon Gods worship this day for that the seruice of this day requires a whole man The affaires of this life are two distinct things wee can neuer well intend the one but when wee rest from the other for let a man on the Saboth what hee can sequester himselfe from the ordinarie workes of his calling yet shall hee finde himselfe without speciall preparation and sanctification maruelous vnapt to performe the duties of the Saboth Secondly wee may truelie and cleerely shew it thus From Adams example If Adam in that state of glorie and innocencie had need of this rest that hee might the more freely giue his soule and bodie and applie himselfe to God on this daie and to the holie exercises of religion then much more wee in this state of corruption The third reason may be this for the retaining of health For health for when wee doe seriouslie exercise the minde in hearing praier and meditation the bodie must haue rest Adam had no neede of any such refreshing for he labored without wearinesse yet that his minde might more intend his holy exercises hee was commanded to rest from all his works Gen. 3.19 This reason is pointed at Deut. 5.14 saying that thy man-seruant may rest as well as thou Quest 104. But some thinke this rest of the Saboth was but ceremoniall seruing the Iewes onelie to put them in minde of their freedome from the Egiptian bondage and that they must rest from sinne and so come to euerlasting rest For the Apostle numbreth it with other ceremonies taxing the Galathians in these words Gal. 4.10 yee turne againe to impotent and begerly rudiments Yee obserue dayes as the Saboths and months as the new Moones the first and seauenth month Times as the feast of Easter Whitsontide Tabernacle Yeares as the seauenth and fitieth The Law partly morall and partly ceremoniall Ans Wee answere that the Law concerning the Saboth is partly ceremoniall partlie morall Wheras the Saboth had this vse vnto the Iewes to put them in minde of their freedome and rest by Christ we answere with the Apostle Col. 2.16.17 that in this respect it might bee a shadowe and so is abolished at the comming of Christ next whereas it was commaunded the seauenth daie from the creation of the world for this cause also it may bee said to bee ceremoniall for that the Apostles changeth the seauenth daie into the eight as they were commanded no doubt and taught by the holie Ghost But in that it was a set time appointed and consecrate of God himselfe for his publike worship and seruice in this respect it must bee accepted as Gods morall Law to bind the Gentiles as well as the Iewes for euer Reasons to proue the fourth Law concerning the Saboth to be morall are these Saboth before the Law First it was obserued and kept religiously in the Church two thousand yeeres before the ceremonies of the Iewes began and hath now continued one thousand and six hundred since they ended Secondly there are tenne speciall words Deut. 10. ver 4. or tenne speciall branches of the morall Law or of that couenant which God made with his people in Sinai But if yee take away this fourth Law ye haue but nine left Adams Saboth Thirdlie we saie If Adam in his excellencie had neede of this daie Gen 2.1.2 much more we for if the seruice of this daie was a testimonie of Gods image in him and a speciall meanes to preserue the same it cannot bee but this commandement also must bee needfull for vs for the repairing and recouering of that excellencie by Christ which we lost in Adam Apostles Lords day Fourthlie the Apostles in taking this daie and giuing for it the name of the Lords daie Reue. 1.10 beeing beefore called the Saboth and ordaining publike exercises for it do manifestly shew the necessitie of it and the equitie that it must bee perpetuall and religiously obserued Fiftly and lastly wee may reason as a godly man against the Papists thus They say the second Commandement against Images is but ceremoniall hee answereth so long as wee finde our nature so prone to set vp an Image to represent God by it and to worship God beefore it so long let that bee a morall Law to humble vs In like maner may we say of the Saboth So long as wee feele our corruption so to fight against the religious obseruation of the Saboth and so prone to prophane it so long let vs also acknowledge it a speciall Law to binde our vnbridled affections but wee shall finde a perpetuitie in the one therefore there must bee the like perpetuitie in the other Sixtlie this day is a great and glorious day by many arguments of excellencie first the first day of the world Secondly the first day of the manna Thirdly the daie of Christs Natiuitie and Baptisme as some thinke and of his resurrection as all agree Fourthlie the day the holie Ghost descended Fiftlie the day the children of Israell passed ouer the red Sea Sixtlie the daie when Aaron and his sonnes receiued their consecration Psal 118.24 This is the day which the Lord hath made let vs reioyce and be glad in it Quest 105. Now hauing thus farre taken
they may not harbour slanderers lyers nor the marchants of tales to infect and poyson the Familie Fiftly they must proceed to chasticement of their Seruants euermore with mercy in the one hand and iudgement in the other First they must passe by and couer many faults in good Seruants Eccles 7.23 Giue not thine heart to all the words that men speake least thou heare thy seruant curse thee for oftentimes also thine heart knoweth that thou hast spoken euill of others Secondly punish the lesser faults with admonitions Prou. 17.10 A reproofe entreth more into him that hath vnderstanding then an hundreth stripes into a foole Thirdly greater sinnes must bee cured with chasticements and corrections for so the holy Ghost warneth Prou. 29.19 An euill Seruant will not be chastised with words he must haue stripes if his offence so require Of this Seruant speakes the Son of Sirach in these words Cha. 33.23 The foder the whip and the burthen belong to the Asse and meate and correction and work to the Seruant And againe Chap. 42.5 Be not ashamed saith he to beate an euill Seruant to the bloud But here proceed with iudgement first inquire the truth diligently secondly shew the danger and greatnesse of the sinne committed by the Scripture thirdly if teares promise any hope of vnfained repentance twise or thrise spare and forbeare stripes then proceed with moderation Fourthly and lastly if neither admonition nor correction cause repentance and amendment expulsion is the highest degree in houshold discipline let not the proud and incorrigible sinner abide in thine house Psal 101. ver 5. for this forme of gouernment and practise of houshold discipline we haue an example in Plilemon and Onesimus Epistle of Paul to Philemon Sinnes of Maisters and Gouernours of Families are these First to tyrrannize ouer their Seruants As Spaniards vse Gally-slaues and the poore Indians and to oppresse them with labour and cruell vsage as Pharao did the poore Israelites in Egipt Exod. 1. and 2. chap. Secondly to suffer them to lye and liue in their blindnes and ignorance without any knowledge of God and their saluation respecting onely their bodies as men doe horses for their ordinarie labour little or nothing regarding their soules 1. Pet. 3.7 when they starue and perish euerlastingly Not considering that their Seruants as well as they are ioynt-heires with them of the same grace of life Quest 116 And what bee the duties of Seruants to their Maisters and the contrary sinnes forbidden in this Law Ans First the duties of Seruants to their Maisters are these following The first dutie of Seruants is an humble and Christian subiection to their Maisters and Gouernours acknowledgeing their authoritie with all submission of minde in word and gesture desiring to please their Maisters in all things in the Lord. The rule of this is written Tit. 2.9 Let Seruants be subiect to their Maisters and please them in all things the reason is added that they may adorne the doctrine of Christ our Sauiour in all things Such was Eleazar to Abraham Ioseph to Putiphar and Cornelius Seruants Act. 10. Without this humble submission and lowlinesse of minde there is no seruice acceptable to God or men Their second duty is actuall obedience they must not only seeme lowly in minde and louing in word or verball seruice They must bee faithfull also in their worke they must performe that seruice which their Gouernours according to Gods will shall giue them in charge to doe for thus they are commanded Col. 3.22 Seruants be obedient to your Masters according to the flesh in all things fearing god The Seruants which will please Christ in seruing their maisters must well remember these fiue rules The Christian and beleeuing Seruants which please Christ in their seruice must looke well to these notes and rules following First their obedience must bee tempered with feare and trembling Eph. 6.5 not a seruile but a Christian and filiall feare Secondly their obedience must bee in all simplicitie singlenesse and truth of heart voide of all fraud and colours as if their seruice were done immediately vnto the Lord Christ Thirdly they must looke that their obedience must bee in faith euer desiring in all their seruice to please Christ Eph. 6. ver 7. Fourthly God requires in their obedience all cheerefulnesse of heart for this will breed in them diligence and painfulnesse without wearinesse and this the Apostle requireth saying with a good will seruing the Lord. Eph. 6.7 Fiftly and lastly faithfulnesse is required in their seruice and this is with all care and conscience to labour in their calling for their Maisters good And this the holy Ghost noteth Tit. 2.10 Let them shew all faithfulnesse that so they may adorne the Gospell of Christ Examples for the practise of these rules are these First that religious seruant in whom Abraham reposed such confidence when hee sent him to prouide a wife for his sonne Isaac Gen. 24. in him wee may obserue many vertues great submission and loue to his maister a religious feare and faith calling vpon God for a blessing on his seruice hee had in hand ver 12. diligence and care ver 32.33 I will not eat till I haue spoken my message faithfulnesse in returning with Rebeckah to his Lord and Maister ver 61.67 Secondly the like vertues we finde in Iacob in all that his long and wearisome seruice vnto Laban twentie yeares simplicitie and singlenesse of heart he was a plaine man Gen. 25.27 a religious feare and faith euer worshipping God and trusting in his prouidence not discontented with his state of his diligence in his seruice thus he testifieth Gen. 31.40 I was in the day consumed with heat and with frost in the night and my sleepe departed from mine eyes For his faithfulnesse thus he speaketh ver 38.39 These twenty yeares haue I beene with thee thy Sheepe and thy Goates haue not * Cast lost their young and the Rams of the flock haue I not eaten The torne I brought it not vnto thee but made it good my selfe at my hands thou didst require it were it stollen by day or by night The like conscience and faithfulnesse shall we finde in Ioseph in all his seruice The third and last dutie and care of Seruants must bee this to submit themselues to rebukes and admonitions and corrections of all their Gouernours with all meekenesse of spirit All obiections of Seruants against their masters are answered in this Scripture 1. they are froward Answ ve 18.2 They are vniust Ans ver 19.20 This is thanks-worthy to suffer such A good Scripture for Seruants to obserue remembring the word which Christ hath sent vs by his holy spirit 1. Pet. 2.13 Submit your selues vnto all manner of ordinance of man for the Lords sake And ver 18. Seruants be subiect to your Maisters with all feare not onely to the good and curteous but also to the froward for this is thanke worthie if a man for
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
they ◅ome very beasts Fiftly God punisheth this sinne first in this life with a temporall death by the hand of the magistrate Leu. 20.10 1. Cor. 6.9 Gal. 5.22 Deut. 22.22 after this life they are tormented of diuils in hell Reue. 21.8 The like temporall punishment was for parties betrothed if they were found in sinne Deut. 22.32 Sixtly the very Heathen did abhor this sinne and appointed many kindes of punishments for it and some death as wee see the king of Babel burnt with fire Achab and Zedekiah two false Prophets for the sinne of Adulterie Ierem. 29.23 Quest 130. Proceed to single whordome and the other speciall actuall sinnes here condemned Ans Now that single whoredome is also here condemned is very manifest for the Lord often condemneth it also in the old and new Testament God teacheth vs that where whordome is that place is ful of wickednesse his words are these Leu. 19.29 Thou shalt not make thy daughter common to cause her to bee an harlot least the land also fall to whoredome and the land be full of wickednesse And againe Leu. 21.9 If a Priests daughter fall to play the whore shee polluteth her father therefore shall she be burnt with fire Againe this is repeated Deut. 23.17 There shall bee no whore of the daughters of Israell neither shall there bee a whore keeper of the sonnes of Israell So in the new Testament these two sinnes of adultry and whordome be most commonly knit together as most common and dangerous Gal. 5.23 Col. 3. ◠1. Cor. 6.9 Gal. 5.23 Secondly incest is here condemned this sinne yet exceedes the two former this sinne is committed when such as bee knit together and bee neere for kindred or affinitie defile themselues contrary to the Law of God condemning this pollution Leu. 18.6 None shall come neere any of the kinred of his flesh and vncouer her shame I am the Lord. Against this sinne a solemne curse was denounced Deut. 27.20.22.23 and the punishment inflicted vpon such sinners was death Leu. 20.11 And how greatly the Lord abhors this sinne may appeare by his curse so long continued on that incestious seed of Lot the Moabites and Ammonites Gen. 19.37.38 It may bee here demaunded if incest be to bee punished by death wherefore was the incestuous man in Corinth chastened onely by an Ecclesiastical censure The answer is this the Lord proceeds against this sinne at that time no further then excommunication onely because the Church as yet wanted christian Magistrates Thirdly wicked mariages with Idolaters with the prophane and godlesse bee here condemned first all couenanting and compacting in any league of familiaritie is condemned Exod. 23.32 and 34.15 Secondly Mariage is specially forbidden in these words Thou shalt make no mariages with them Deut. 7.5 The reason is this ver 4. for they will cause thy Sonnes to turne away from mee to serue other Gods And this wee finde true by many examples purposely to this end recorded in scripture as first in Salomon who for all his wisedome by such vncleane mariages was caried away as blind-fold to all idolatries 1. King 11.4 Achab also being euill by such a mariage with Iesabell was made ten times worse 1. King 16.31 And good Iehosaphat is taxed in these words Iehosaphat had riches and honour in abundance but hee was ioyned in affinitie with Achab. 2. Chron. 18.1.2 Esau by this sinne did greeue his holy Parents of whose Idolatrous wiues it is said That they were a greefe of minde to Isaac and Rebecca so that Rebecca Gen. 26.35 complaining against them saith I am weary of my life for the daughters of Heth Gen. 27.46 If Iacob take a wife of the daughters of Heth like these of the daughters of the land what auaileth it me to liue Againe this was the sinne of the Israelites practising Balaams counsell to Balaack to their owne destruction Num. 25.1.2.3.4 This is the sinne for the which Ezra and the godly with him so fasted mourned and wept Ezra 10.10 This sinne is specially named to bee the cause of the first destruction of the world by the floud in Noahs time Gen. 6.1.2.3 verses But wee finde the Iewes often to match with the Gentiles and their mariages allowed of God as Boaz to Ruth Chap. 3. Ans When the Lord gaue his Law against such mariages hee added this speciall exception that if they did renounce superstition and did embrace his holy worship they might mary Deu. 21.10.14 Psal 45. and so did Ruth Chap. 1.16 Fourthly againe the Lord here condemneth all stealing away of the sonnes and daughters of men for mariages and this is done two manner of waies Rape forceing condēned Enticing of Virgins condemned first violently against the consent both of parties and parents secondly with the consent of the children but not of parents These and the like godlesse practises haue crept into the Church from Paganisme and Papisme for the Popish canonists abusing the Lawes which were made against the enticeing and defiling of Virgins with consent haue made stollen mariages lawfull Deut. 22.28 Exod. 22.16 The very words of their cheefe Master be these The consent of Parents for mariages is not of any necessitie but serues to comlinesse and honestie But wee know the holy Lawes of the Almighty require this consent in mariage for the Lord giues the father this authoritie Exod. 22.16.17 for that children to parents are the most speciall and deerest part of that substance which the Lord hath lent them for their comfort on the earth which thing the Diuell knew right well Iob. Chap. 1 and 2. Againe if children bee bound to honour parents in all things most of all in this solemne contract which doth so much concerne their state during life Thirdly this the Lord also teacheth by holy examples which for this are commended as presidents for all ages as of Isaack and Rebecca Gen. 24.4.50 and the contrarie is no lesse condemned in Prophane Esaus mariages for the example of all posterities Gen. 28.8 and 27.46 Fiftly Polyganie is here condemned reasons against this euill are these following First the Lords will is that his children in holy mariage conforme themselues to the first president which he gaue in paradise But then and there the Lord ioined one man one womā together in mariage therefore this forme is to bee followed in the Church for euer Secondly the Lord hath giuen a manifest Law against this sinne of hauing two wiues Leu. 18.18 where in the originall the words are thus read Thou shalt not take vnto thee in mariage one woman to another Thirdly Malachie and Christ charge vs to looke on the first instituon of mariage and follow it Mat. 19.8 The Prophets words are chap. 2.15 And did hee not make one yet had he abundance of spirit and wherefore one because hee sought a godly seed Therefore keepe your selues in your spirit and let none trespasse against the wife of his youth Fourthly the
elect and all degrees and condicions of life whatsoeuer for all shall not be saued Es 53.11 My righteous seruant by his knowledge shall iustifie many and shall beare their iniquities Ioh. 3.36 Hee that beleeueth in the Sonne hath eternall life he that beleeueth not in the Sonne shall not see life but the wrath of God abideth on him for euer If all were saued or ordained vnto life Rom 9.10.11 Eph. 1. then had God no freedome of eternall election of some vnto life Quest 8. I see the beleeuers onely haue interest in Christ and his Gospell proceede on and tell vs what is faith Ans Faith is a gift of God whereby wee giue assent or beleefe to euerie word of God written in the old and new Testament or we may well discribe it as the Apostle to the Hebrewes to bee the ground of things hoped for Heb. 11.1 and the demonstration of things not seene for first whereas the things we hope for are not with vs in present possession faith giues rest and stay vnto our hearts concerning the truth of them euen of all the insearchable riches of Chirst Secondlie whereas the things wee hope for are inuisible faith giues vnto our mindes a berter and more certaine demonstration of them then wee can possiblie haue of any naturall thing by sense or by discourse of reason when our euidence is most demonstratiue from the causes beecause faith is grounded vpon the infallible and most certaine euidence of Gods holy truth there is a necessarie relation betweene faith and gods word But if yee desire yet a more speciall definition of faith we may truely say that a true iustifying faith or the faith proper to the elect is a a Eph. 2.7.8 supernaturall grace which the spirit of God works in the heart by the b Rom. 10.14.17 Gospell whereby euery childe of God doth c Io 1.12 apprehend and apply Iesus Christ with all his benefites vnto himselfe The speciall worke of faith is to apprehend the promise of grace Gal. 3.14 That wee might receiue the promise of the spirit through faith or Christ in it for hee is the substance of the promise and whole couenant and with him we haue all things which concerne our good in this * 1. Tim. 4.8 life and in the life to come by the same faith Confidence is a fruite of faith Ephe. 3 12. for no man can trust in God till first hee bee perswaded of Gods fauour in Christ The propertie of faith principally is to apprehend Christ but ioyne loue to it and it is effectuall in duties to God and men Quest 9. Are there not other kindes of faith spoken of in the Scripture besides the true iustifying faith proper to the elect Ans There are three other kindes common to the elect and reprobate First an Historicall faith in this note euen in the wicked men and Angels first they know the truth of God written secondly they beleeue the truth of Gods word that it is the truth thirdly they tremble The second kinde of common faith is the temporarie faith which goes a degree further then the historicall which is to professe the Gospell but without sense of the power of it or loue or liking to it this faith may proceed yet to a great reioycing and to some barenly fruite and yet is it but false and temporarie first beecause it neuer is of long continuance for in the heate of afflictions it vanisheth away and it is grounded on temporarie causes first a light vaine desire of knowledge secondly praise of men thirdly on riches and earthly preferments the common motiue of liking or disliking of religion with this kinde of men the grounds of this faith then being vaine and vanishing this faith therefore soone vanisheth away The third kinde of common faith is the faith of miracles when a man grounding himselfe on some speciall promise or reuelation from God doth beleeue that some strange and extraordinarie thing which he hath desired or foretold shall come to passe by the worke of God This kinde shall bee reiected in the last daie with the reprobate 1. Cor. 13.2 Mat. 7.22 Quest 10. How is the true sauing faith wrought in vs how growes it and by what meanes is it cherished and preserued Ans First the holie Ghost by the a Rom. 10.14.17 preaching of the Gospell by b Act. 8.7 reading of the same by c Ps 1.2 119. meditation and by d Act. 17. Mal. 3. conference with the holie Seruants of God workes faith in our hearts Priuate reading of the Scripture and meditation gathers sticks preaching and conference kindles Gods fire in vs after followes praier and the vse of the Sacraments for the confirmation of faith in vs that the fire may grow vp to a flame Heb. 6.2 and 9.14 to burne vp and to censure our dead works by the power and grace of the holie Ghost applying the blood of Christ vnto vs which the hand of Faith receiueth and retaineth to the renuing and reforming of the mind of the hart and conscience that the whole man after this admirable change in repentance as a new creature may serue the liuing God Secondly when the seedes of this faith are first sowen in our hearts by the holie Ghost by the meanes aforesaid for a time our faith is but weake like the hand of an infant which can when hee is called put forth his hand but receiue little and retaine lesse his desire onelie is accepted for the deede So in the faithfull when they are become poore in spirit and in sight of their spirituall pouertie and nakednesse mourne Mat. 5.3.4.5 and in mourning are so exercised that they are truelie humbled when I say they are so humbled that they doe not onelie desire to bee saued but also hunger aboue all things to bee at peace with God through Iesus Christ This hungrie desire of grace with God is often commended and accepted Psal 10.17 Lord thou hast heard the desire of the poore 143.6 My soule desireth after thee as the thirstie land Psal 145.19 He will fulfill the dâ—sire of them that feare him Nehe. 1.11 O Lord I beseech thee let thine eare now hearken to the prayer of thy Seruant and to the prayer of thy Seruants who desire to feare thy name This small beginning and weake faith because of weake knowledge in the misterie of saluation doth at the first yeeld assent to the truth of all Gods written word desiring to gaine more knowledge and to liue sincerely according to the measure of knowledge grace receiued this faith I say may well be called as yet an implicite faith because it hath much folding and doubting but being well exercised and continuing in the meane of grace and knowledge preaching reading praier meditation conference vse of the Sacraments singing of Psalmes mercifulnesse to the poore c. growes vp in time to bee a strong Faith This I expresse and proue
by the 23. Psalme on this manner When the great shepeheard of our soules our Lord and Sauiour Iesus Christ shall haue fed vs well in the greene pastures of his word when we haue druncke well of his sweete waters the graces of his spirit when by his word and spirit hee hath couerted our soules when hee hath well trayned and schooled vs in the pathes of holinesse and true righteousnesse then beegin wee to make this comfortable conclusion of faith in our hearts The Lord Iesus Christ is my true Sauiour and shepeheard of my soule 3. Conclusions of faith against 3. kindes of feares commō to all the faithfull 1. Feare of wants 2. Feare of death 3. Feare and doubt of election and perseuerance Psal 15.1 And out of this argument wee conclude three other conclusions of Faith first I am well assured I shall neuer want any thing that is good for my body and soule Secondly I shall not feare that is bee oppressed with feare in the valley of the shadow of death euen when death it selfe approcheth Thirdly against all doubts of election and grace of perseuerance Doubtlesse kindnesse and mercie shall follow me for euer that is I shall liue in Gods fauour and Church on earth for a time and in heauen for euer Thus by degrees wee grow vnto that comfortable assurance of Faith and to that sweet * Rom. 5.1.2 reioycing in hope of the glory of God And yet when a man is come to this ripenesse and perfection of faith this man otherwhiles may bee so weake in the apprehension of Gods mercie and in the assurance of the pardon of sinnes specially if either hee hath liued in grose sinnes before his conuersion or hath fallen to anie one after grace receiued that albeit grace and peace bee offred most comfortably both by the outward ministrie of the word and the inward working of the spirit vnto the conscience yet the assurance of grace and the spirit of adoption seales not the pardon till a man bee well humbled and hath renued his repentance albeit the Lord long before hath past the graunt of the pardon of those sinnes vnto him Dauids example cleeres this vnto vs The Lord pardons his grieuous sinnes of Adultrie and Murther this is published by the Prophet and put as it were into his hand and heart yet hee is not comforted in the assurance of the pardon nor receiues the blessed seale of adoption before he had long exercised and humbled his heart in repentance Confer 2. Sam. 12.13 with the 51. Psalme Quest 11. What are those things which a Christian must of necessitie beleeue and in beleeuing professe and confesse in the visible Church of God before his people and before his enemies men and Angels Ans To beleeue with the heart brings a man to the assurance of righteousnesse Rom. 10.10 and to professe with the mouth is the way to saluation Wee are to beleeue all and euerie word of God specially the promises of the Gospell which are vnto vs as the legacies of the last will of Iesus Christ and when we shall haue knowne and beleeued them wee must for our further confirmation and that wee may be discerned from all Atheists and vnbeleeuers learne to make true confession of the faith we hold in that forme we haue most excellently set downe in the Creede commonly called the Apostolicall Symbole or the Apostles Creed Quest 12. Tell me how many Creeds be there and which is the best and what they containe Ans There haue beene many formes set downe since the Apostles time and yet all of one and the same in substance And they may well bee referred to three kindes First generall Creedes receiued with the authoritie and the generall consent of the Catholick Church as the Apostolicall and * Nicene Creede Secondly particular Ruff. 1. ch 5. Creedes either nationall or of particular Churches as of the Church of England France Scotland Thirdly proper Creeds as that of Athanasius and that of Constantine to the king of Persia or of any one man and these we may call the confessions of priuate men The Apostolicall Creed is most worthy most ancient most Catholike and of greatest authoritie commonly called the Symbole of the Apostles Symbolum Apostolorum a Simbole because it is a speciall note to discerne Christians from vnbeleeuers Apostolicall because it was gathered out of the writings of the Apostles and is most consonant with all the holy Scriptures and all other Creedes are but an exposition and enlargement for the better cleering of this This Creed was deliuered in this forme because the conuerts in elder ages which came to professe Christ in their Baptisme were to make answere before the congregation to this question How dost thou beleeue or what beleeuest thou The answere hee made was according to the forme of the Creed I beleeue in God c. This Creede sets beefore in a short view to helpe our memories all whatsoeuer wee are principally to hold and beeleeue concerning saluation And these points here set downe be so necessarie and so linked together that if ye denie any one yee deny all if yee renounce any one yee can not bee saued Againe they are commonly diuided into twelue Articles or branches which for our better edification may be set downe in this forme as followeth 1 I beleeue in God the Father almightie maker of heauen and earth 2 I beleeue in Iesus Christ his onelie Sonne our Lord. 3 I beleeue that Iesus Christ was conceiued by the holie Ghost borne of the Virgin Mary 4 I beleeue that Iesus Christ suffered vnder Pontius Pilat was crucified dead and buried descended into hell 5 I beleeue that Iesus Christ rose againe the third day from the dead 6 I beleeue that Iesus Christ ascended into heauen and sitteth on the right hand of God the Father almightie 7 I beleeue that Iesus Christ shall come from thence to iudge the quick and the dead 8 I beleeue in the holie Ghost 9 I beleeue the holie Catholike Church the communion of Saints 10 I beleeue the forgiuenesse of sinnes 11 I beleeue the resurrection of the flesh 12 I beleeue the life euerlasting Amen Quest 13 What are the speciall parts of this Creed Ans This Confession of the Faith hath two principall parts First the confession of our Faith concerning God first the Father Act. 1. secondly the Sonne 2.3.4.5.6.7 thirdly the holy Ghost Act. 8. Secondly the confession of our faith concerning the Church that first it is Catholike Act. 9. Secondly it hath the communion of Saints Act. 9. Thirdly it hath remission of sinnes Act. 10. Fourthly that it shall haue a holy resurrection Act. 11. Fifty that it shall haue euerlasting life and glory Act. 12. Quest 14. First what beeleeue and professe you in this Creed and according to this Creed concerning God Ans I professe and say in this Creede that I beleeue in God the Father I beleeue in God the Sonne and I beleeue
in God the holy Ghost Neither doe I say thus for that I beleeue that there are three Gods but for that there are three distinct persons in a 1. Cor. 8.6 Deut. 4.32.39 one most diuine essence euer to bee acknowledged euer to bee distinguished b Mat. 28. by their essentiall and incommunicable properties the one from the other And whereas I am to say thus I beleeue I am giuen to vnderstand that whereas there are among men in Arte two onely kindes of demonstration one by sense and the other by discourse of reason here the beleeuer hath a third kinde by * Heb. 11.1.2 faith farre more excellent then both for faith onely and no reason of man shall euer giue vs any demonstration of the misterie of the Trinitie or of any Article of the faith For Faith lookes into the glasse of Gods holie truth and finding that God hath so reuealed and manifested himselfe vnto vs I am to beleeue and rest vpon his holy truth Whatsoeuer wee doubt of wee bee to search whether there be not any word of the Lord concerning the matter which being found wee giue our mindes to rest knowing assuredly that the least title of the truth is more * Ier. 31.36.37 Mat. 5.18 firme then the whole frame of heauen and earth and there shall not fall any thing of the word of the Lord to the ground Quest 15. What meane you by these words I beleeue in God and what promises respects Faith in these words Ans First I say thus much in effect that according to the measure of knowledge and grace recieued I professe that I rest my soule vpon euery truth and promise which God hath giuen vs in his word concerning him or my selfe and my saluation Secondly I know professe and am perswaded that the true God three in persons one in substance is my God Thirdly I professe that my whole affiance and trust is in this God alone and that I haue wholy giuen vp my selfe vnto him to bee taught by his word to bee redeemed by his Sonne and to bee sanctified and grouerned by his holie spirit Here it is cleere first that ignorant people cannot make any true profession of Faith albeit they repeate the Creed ten thousand times for the beleeuer must haue knowledge Rom. 10.14 this the Apostle testifieth saying how can they beleeue in him of whom they haue not heard how can they heare without a Preacher Secondly if this bee true that to beleeue in God requires a holy affiance in God I must looke well to it that I commit my soule and body and all things I haue vnto Gods prouidence and custodie this wee bee commanded by word and example by word Psal 37.3.4 Trust in God do good and commit thy way vnto the Lord and trust in him Againe 1. Pet. 4.19 Let them that suffer according to the will of God commit their soules to him in well doing as vnto a faithfull creator As a friend trusteth his deare friend with his best things so must wee commit our very soules vnto Gods custodie By example the Apostle saith I am not ashamed of my suffrings for I know whom I haue beleeued and am perswaded that he is able to keepe that which I haue committed vnto him against that day Let nothing carry thee to the creature from the creator vnder the crosse God doth greatly respect such as trust in him 1. Chro. 34.27 And contrarily reiecteth such as distrust Psal 78.21.22 and though all the world perish stand fast vnder his wings Psal 91.1 Thirdly if to beleeue in God bee to rest vpon his word and promises then must I looke well how much I doe reioyce and trust and haue respect to his word so much is my faith and beleefe in God Here remember Psa 56.34 where Dauid knits these things together When I was afraide I trusted in thee I will reioyce in God beecause of his word I trust in God and will not feare what flesh can doe vnto mee Speciall promises here to bee respected are these and such like I will be God vnto thee and thy seede after thee Gen. 17.7 The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie transgression and sinne Exod. 34.6.7 This God in whom I beleeue is a spirit eternall infinite most wise immutable most wise and most iust one in essence three in persons This God fils heauen and earth first by his essence For in him we liue and moue and haue our being Act. 17.28 Secondly by his power of him through him and for him are all things Rom. 11.36 Thirdly by his presence and prouidence for hee ruleth and disposeth of all creatures causes and effects in heauen and earth and bringeth them all to that end which in his owne most holy wisedome he hath appointed Quest 16. Now proceed to the three titles here set downe in the first article Ans First I take it in this Article I may well expresse my meaning and Faith on this manner First I beeleeue in that God who is the Father of Iesus Christ by nature and my Father in Christ by adoption Secondly I beleeue that God the Father of Christ and my Father in him is Almightie the soueraigne Lord of Lords which hath all power and authoritie in his owne hands Thirdly I beleeue that God the Father of Christ and my Father in him is the maker of heauen and earth and so consequently the preseruer and vpholder of all things First 1. Father of Iesus Christ first difference betwene the true God and false Gods for this title the Father doe not adde this word to the former without a distinction for the father is not God onely but God is the Father Son and holy Ghost If any man would conceiue in minde rightly of the diuine nature of God hee must conceiue of God or of his diuine essence absolutely if hee would conceiue and meditate of any of the persons hee must thinke and consider of the same relatiuely with personall proprieties Here some haue doubted because the Father is set in the first place whether the Sonne and the holy Ghost haue their beginning of the Father The answere is the Sonne and the holy Ghost haue not a beginning of their nature or of their diuine essence of the Father but of their person onely the person of the Sonne is from the Father by an euerlasting gouernement and of the holy Ghost is from both by an euerlasting proceeding but the diuine essence of these three persons is vncreate vnbegotten and proceeding from none And wee must remember to hold fast this mistery of the Trinitie first that wee may discerne this true God from all false Gods Secondly that wee may conceiue in our mindes rightly of God We can haue no faith in the thing which is vtterly vnknowen euen as hee hath manifested himselfe in his word Thirdly and it is
not sufficient to Saluation to beeleeue in God confusedly but we must beleeue that God the Father is our Father God the Sonne is our redeemer and that the holy Ghost is our comforter and sanctifier And we must not worship the Father without the Sonne and the holy Ghost nor the Sonne without the Father and the holy Ghost nor the holy Ghost without the Father and the Son for then wee worshippe an Idoll of our owne braines inuention The first person in Trinitie is called a Father in respect of nature and of grace first by nature in respect of his onely begotten Sonne Iesus Christ next by nature for that all things that are Rom. 11. haue their being and mouing in him and for him Next hee is a Father in respect of grace beecause hee doth adopt and accept all the Elect for his children in Iesus Christ first God the Father begets the Sonne before all eternitie Sonne and the Father equall in time but in naturall generation the Father is before the Sonne Secondly God the Father committeth to the Sonne his whole affaires so doth not nor can the earthly Father but hee should come to nothing Thirdly hee begets the Sonne in himselfe and not without Comforts which follow this Faith First the Diuell is no more our Father Iohn 8.44 but wee haue a prerogatiue by our Faith in Christ to bee Gods children Iohn 1.12 Secondly a moderate care will serue for the things of this life for if I bee a child in Gods familie the heauenly father will not faile mee for I know that in a familie the Father prouideth for all Mat. 6.26 Heb. 13.6.7 And Christ saith Your heauenly Father knoweth all your wants Thirdly if God bee our Father hee will tenderly respect vs in all our infirmities tentations and grieuances in this life Psal 103.13 Fourthly if God bee our Father his loue is immutable albeit wee bee changed euery day yet hee is euer the same Iames. 1.17 Fiftly if God bee our Father wee may freely come to his presence continually and acquaint him with all our greefes Luke 11.13 and if wee call instantly for the best things hee hath in store yea euen for his holy spirit he will graunt our request Secondly for the title Almightie Almightie 2. Difference betweene the true God and the false here I professe that I am perswaded and assured that the true God which I serue and vpon whom I wholy depend is not like the weake false gods which perish but as hee is willing in Christ Iesus so is he all sufficient to performe all his promises vnto mee and to deliuer mee and to keepe mee from all dangers both of body and soule temporall and eternall Comforts which follow this Faith Frst albeit thou hast beene a grieuous sinner and of long continuance in sinne yea in most grose and vile sinnes yet this great God is most able and all sufficient to loosen by Iesus Christ all the works and power of Sathan if thou wilt renounce thine vnbeleefe and seeke God in Christ by his word in Faith vnfained and in repentance sorrowing seriously and renouncing all dead works Rom. 11.23 Heb. 6.2.3 Secondly this is a singular consolation in all the troubles of this life that I am thus perswaded in mine hart that God is my louing Father 1. Ioh. 5.4 Psal 23.4 and an Almightie Father most sufficient as hee is willing for good in all respects Iohn 10.29 The third title Maker of heauen and earth And here I say this much in effect 3. Difference betweene the true God and false As. Esay 45.6.7 that I know by the light of Gods word and am perswaded in mine heart by the work of Gods spirit by whose grace I professe and confesse that the true God which I serue is hee which created heauen and earth in the beeginning which preserueth and vpholdeth heauen and earth and all things therein to this day and shall doe it to the worlds end disposing also of all things euen the least accident which the heart of man can thinke vpon in any of his creatures according to his owne most holy will and wisdome For I doe not now imagine as some heathens haue done that God stirs and moues the world by an vniuersall motion but also cherisheth careth for and susteineth euery thing by a singular prouidence And this is that I professe in these words Here it may be doubted first that it is said the father hath made all things seeing it is certaine the Sonne and the holie Ghost did ioyne in this worke Ans First these words of the Creed stand distinctly thus I beleeue in that true God which is Father Sonne and holy Ghost secondly which is Almightie thirdly which is Creator of heauen and earth Secondly it may be doubted if he hath created all things then surely hee hath decreed all things if hee hath decreede of all things how then comes in sinne into the world Ans God doth not simply will or decree sinne but in part and with respects First not as it is sinne but so farre forth as sinne is either a punishment chasticement tryall action or hath being in nature Secondly God can so vse euill instruments that the work done by them being a sinne shall neuerthelesse in him bee a good worke because hee knowes how to vse euill instruments well as Iudas Pilate Cayphas and the rest in crucifying of Christ Act. 2.23 Thirdly if the blessed Trinitie made heauen and earth in the beginning of nothing onely by a * Psa 148.3 Gen. 1.3 word speaking it may bee demanded what this word was Ans The word of God in Scripture is taken three waies first for the substantiall word which was before the creation and this is Christ Iohn 1.1 Secondly for the sounding or written word of God in the Scriptures Thirdly Heb. 1.3 for the powerfull word of God which is nothing else but the pleasure will and appointment of God Comfortable meditations vpon this point of the Creation of the world First the doctrine of the Creation and meditation in Gods works is commended often as Psal 111. Psal 147.148 The works of God ought to bee sought out of all them which feare him And the skilfull workman thinks himselfe much disgraced to haue men passe by and not to respect his work So is it with the Lord when his people passe by this meditation this serueth much for instruction and consolation for in the works of God wee may see Gods power wisedome loue mercie prouidence And how greatly God respecteth this appeareth in that he appointed this as a speciall seruice done vnto him in the sanctification of the Saboth Psal 92. Secondly when I say I rest vpon the Creator of heauen and earth it yeelds vnto mine heart a speciall comfort thus God will assuredly keepe me in all dangers for like as no man is so tender ouer any work as hee that made it for hee can not abide to see it any way
Iewes payed deerely for this mocking and for crying his bloud bee vpon vs and our children for their children abide vnder the heauie wrath of almighty God for it vnto this day Seauenthly and lastly when the Lord Christ had made an end of all things and had giuen full satisfaction to his fathers iustice after all his wrastling with Sathan and sinners and after many passions in soule and body hee concludes all this wearisome fight with this prayer immediately before his death Father into thy hands I commend my spirit Luke 23.46 By his example hee teacheth vs to recommend our spirits to the father of spirits who can preserue any work so wel as the crafts-master shall not the faithfull Creator of soules doe this more carefully then man In great dangers we commit our Iewels to our best friends so do thou thy soule vnto Iesus Christ that thou maist say with Saint Paul 2. Tim. 1.12 I know whom I haue beleeued and I am perswaded that he is able to keep that which I haue committed to him against that day Quest 36. The passion of Christ is a mirrour of all vertues which are the more excellent for that they bee set before vs not in rules and doctrines but in his owne holy practise name some of them in order Ans The Prophet Esay names sixe vertues or speciall graces proper to Christ and communicate by him in some measure to all his members Chap. 11.2 The spirit first of Wisedome secondly of Iudgement thirdly of Councell fourthly of Fortitude fiftly of knowledge and sixtly of the feare of the Lord. First for Wisedome and Iudgement they bee two speciall graces differing as I take it in men on this manner The former is the generall comprehension or knowledge of things the latter is the experience of that knowledge in particular actions experience in other things will cleere this distinction Wee see in Phisick and other Arts many by much reading to haue obtained singular knowledge so that they thinke with themselues they could doe great matters yet when they come to haue the vse of their knowledge in some particular matters they are oftentimes to seeke and their knowledge for want of experience doth soone faile them Now for the Sonne of God hee was full of wisedome and spirituall vnderstanding and yet respecting his humanitie it is testified of him Luke 2.52 that hee increased in wisedome His wisdome did appeare in the whole work of our redemption in fore-seeing and fore-shewing to his Apostles all things which should happen and bee done to him by the Iewes Christs wisedome and iudgement in his passion assuring them that this was his fathers will manifested by the Prophets his singular iudgement is to bee seene in his preparation to that conflict with Sathan and sinners by meditation and praier in choosing so fitlie the time and place for his apprehension and in all his most apt and fit answeres to all questions and demands made vnto him Secondly for Counsell The Lord Christ was full of the spirit of Counsell for he was able to withstand and to answere all the counsell of hell and Sathan of Annas and Caiphas of Pilate and Herod against him hee was ready in all temptations to answere all doubts which the Prince of darknesse was able to obiect against him he was not doubtfull nor to seeke for councell in the whole worke nor in any part of the worke of our redemption The spirit of councell did appeare notably in him in all his arraignement and passion Thirdly the spirit of Fortitude was in him in a most rich measure for hee wrestled not in this action with flesh and bloud but incountered with spirituall powers and principalities euen with all the power of hell This is the strong Lion of the tribe of Iudah and the seede of the woman which in his great strength breakes the Serpents head Gen. 3.15 hee was so full of might that with one word speaking hee cast downe all that came to take him euen to the ground Fourthly hee was full of the spirit of Knowledge to discerne all his enemies and to discerne what was in them for so it is testified of him Iohn 18.4 Iesus knowing all things that should come vnto him c. Hee knew all their purposes desires persons places and all their designements Fiftly the Spirit of the feare of the Lord hee was also replenished with it as appeareth in all his seruice and obedience to his heauenly father for hee honoreth him in all his worke and faithfully performeth all that seruice in all respects for the which hee had sent him euer seeking his glory Ioh. 13.31 Now the Sonne of man is glorified and God is glorified in him Sixtly for humilitie The humilitie of Christ hee is the onely patterne that euer was on earth for this cause the Apostle willeth vs to carrie within vs the same minde that was in Christ Iesus that is the same spirit of humilitie for saith hee He being in the forme of God and thinking it no robberie to bee equall with God yet hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto men and was found in shape as a man hee humbled himselfe and became obedient vnto the death euen the death of the Crosse The meeknes of Christ Seauenthly for the Spirit of Meekenesse hee was full of mildenesse and meekenesse in the whole course of his life as himselfe truely testifieth of himselfe Math. 11.28.29 Come vnto mee all yee that are wearie and laden and I will ease you take my yoke on you and learne of me that I am meeke and lowly of heart and ye shall finde rest vnto your soules This vertue did notablie appeare in his passion for the prophecie of Esay was accomplished in him He was oppressed and afflicted yet did hee not open his mouth For so wee finde it testified for when false witnesses vrged him and Caiphas yet hee was silent because hee was willing to die and saw there was no place to speake either for the * When to speake glory of God or the good of men Eightly as Saint Iames commends Iob for patience so much more may the Sonne of God bee recommended as a mirrour of patience to all the world Christs patiēce for hee was soft in his answeres and calme in all speeches to all his most bloudy enemies to Iudas betraying him with a kisse hee said Mat. 26.50 friend wherefore art thou come and to the high priests officers which smote him Iohn 18.23 If I haue euill spoken beare witnesse of the euill but if I haue well spoken why smitest thou me Herod thought him a foole for his silence and patience whereby wee bee taught in all vniust railings and iniuries not to giue rebuke for rebuke but either to keepe silence or else to speake so much as shall bee for our iust defence Christs loue Ninthly hee was full of loue mercie and
lies bound hand and foote in a darke dungeon and the keeper sets open the prison doore takes off his irons and bids him come forth If hee refuse and and say hee is well may it not bee said hee is mad and who will pittie him in that case This is the state of all impenitents and contemners of the Gospell Secondly it is said also that then hee gaue gifts to his Church as Kings doe in their triumph and his gifts were these Apostles and Prophets and Euangelists for the first planting and founding of his Church Catholike Pastors and Teachers for the propagation of the same and for the gathering of his Elect to the worlds end If these were Christs principall blessings which Christ gaue his Church in his ascention and so richly and highly to bee accounted as being destinate and sent for so great a work as the building of the body of Christ which is his Church on earth Eph. 4.12 then they doe not beleeue rightly and truely the ascention of Christ that so basely and vilely esteeme the sacred ministry and preaching of the Gospell of Christ and the administration of his Sacraments as Atheists and Papists and all carnall Gospellers doe Thirdly like as our iustification is ascribed vnto his resurrection and merit of the same so our proceeding in grace and perseuerance may truely be attributed to his ascention to heauen and intercession there for vs. Ioh. 17. And like as he could neuer haue risen in that body wherein he was accursed for vs vnlesse he had been acquited and iustified from all our sinnes so much lesse could hee haue ascended into the highest heauens if hee had not beene pure from all our spots imputed vnto him his ascention is a cleere euidence of his righteousnesse Iohn 16.9.10 and consequently of our righteousnesse in him and by him for which these Articles are sweetly knit together for the confirmation of our faith touching our free iustification by Christ Rom 8.33.34 Who shall lay any thing to the charge of Gods chosen it is God that iustifieth who shall condemne it is Christ which is dead yea or rather which is risen againe who is also at the right hand of God and meketh request for vs. Wherefore euer remember to reiect the doctrine of Antichrist who teacheth that Christ by his death did mirit our iustification but wee once iustified doe further merit our saluation Whereas thou seest here not onely the beginning but also the continuance yea the accomplishment of the whole worke of our saluation in our vocation iustification sanctification and glorification is wholy and onely to be ascribed to the merit of Christ Fourthly wee receiue also by his ascention a confirmation touching our ascention into heauen for in beleeuing the one wee beleeue the other for the head and members must goe together Wee bee not now coldly to looke for heauen but by a liuely hope to possesse it for that we possesse it in our head already For this cause it is written Eph. 2.6 That God hath made vs to sit together in heauenly places in Christ Hee hath there a pledge for vs euen our flesh and we againe by his ascention haue receiued from him an heauenly pledge euen his spirit Iohn 6.7 I tell you the truth it is expedient for you that I goe away Eph. 1.13.14 for if I goe not away the Comforter will not come vnto you 2. Cor. 1.22 Hee hath sealed vs and giuen vs the earnest of our spirits in our hearts Duties following this particular faith are these First that our conuersation be in heauen where Christ is Phil. 3 10. Our hearts our thoughts our words our workes our whole conuersation must bee such as if we conuersed already with the Angels in the highest heauens Secondly if we beleeue we be possest of heauen in Christ wee must striue to enter into him with all holy contention of spirit vsing the meanes he hath appointed that wee may come vnto him with all the good speede wee can If wee be assured of this purchase made for vs by his bloud wee must passe through all dangers to come vnto him and vnto it and not contend to get in our selues but also endeuour to bring with vs all wee can specially all such as God by neere bands of loue hath knit vnto vs as our wines children c. prouiding as much as in vs lyeth that they may bee with vs heires together of the same grace of life 1. Pet. 3.7 Thirdly in all greuances of body and minde seeke to no meanes for ease but onely to the comforter and the meanes hee hath appointed and ordained in the word If thou beleeuest the ascention of Christ remember this was one end of his ascention to send downe the holy Ghost to worke more effectually and comfortably in the hearts of his Children And therefore endeuour in and by the word and Sacraments to bee comforted by him in all afflictions of this life Quest 46. Proceede on to the third degree of his exaltation doe you beleeue that hee sitteth at the right hand of God the Father almightie first explaine your meaning and proue this Article by the scripture Ans I doe so on this manner first for the sence of the words here set downe whereas it is sayd that he sitteth at the right hand of the Father I say here is a borrowed speech from Princes and Kings who set their cheefe Rulers by them and their best friends Mat. 20.21.22 1. King 2.19 Like as therefore men doe with others to whom they graunt or giue equall honour or that which is next to themselues they are wont to place them at their right hand and this they doe that they may testifie their great honour and loue vnto them so the Lord would haue vs to vnderstand that hee who hath neither right hand nor left hand for hee is infinite hath giuen vnto his Sonne very God and man such inspeakable glory and maiestie that hee sitteth now as on a throne of exceeding glory in the highest heauens executing the offices both of his kingdome and priesthood And whereas it is added The Father God Almightie here note the person of whom Christ God and man receiued all this aduancement and glory of his kingdome namely his Father to whom he is equall notwithstanding in respect of his person yet inferiour in respect of one nature Secondly for the vndoubted truth of this Article of my faith I finde it as all the former manifested to the Fathers as Psal 110.1 The Lord said vnto my Lord sit thou at my right hand that is raigne as king and rule as cheefe Lord so the best expositor testifieth 1. Cor. 15.25 * Luk. 24.26 Act. 5.31 Eph. 1.20 Phil. 2.9 vntill I make thine enemies thy foote-stoole The Lord sware and will not repent thou art a Priest for euer after the order of Melchisedech And this prophecie is accomplished as the Euangelists and Apostles haue testified for Saint Marke hee
in prayer or by the inward grones of his heart when hee cannot so well expresse his greefe in words before God Here I renounce the opinion of Papists touching intercession as being hereticall vncomfortable and condemned of God First for that the Saints departed who bee their mediators with Angels know not our particular wants and griefes Secondly for that hee that makes this intercession must bring something of his owne of price and value vnto God to procure the graunt of his request Thirdly it is a prerogatiue belonging onely to Christ to make request in his owne name and for his owne merits 1. Tim. 2.5 Iohn 15.16 Iohn 16.23 Es 63.16 Fourthly Scriptures neuer mention any other but contrarily Fiftly wee must pray to him in whom wee beleeue Rom. 10.14 wee beleeue onely in one God c. therefore we pray onely to one God Furthermore as touching his kingdome wee are well to consider what kingdome hee hath next what the administration of his kingdome is and how comfortable to the beleeuer First that hee is Lord and King ouer all in respect of creation as also of preseruation and prouidence it is manifest Col. 1.16.17 for by him were all things created in heauen and in earth c. And in him all things consist hee is the same also much more by right of redemption And his kingdome is eternall and spirituall respecting the very conscience hauing that onely absolute power to command and forbid to condemne and to absolue the soule and conscience This is testified Act. 2.36 Let all Israell know for a suretie that God hath made him both Lord and Christ this Iesus I say whom yee haue crucified And to testifie this his excellency when Christ went vp to sit on his throne for the gouernement of his Church it is said hee gaue great gifts to his Church farre excelling the gifts of earthly princes in their coronation for it is said hee gaue his Church Apostles Prophets Pastors and teachers Ephe. 4.11.12 Now the end and vse of these guifts and benefites giuen by this great king is comfortable for there it is sayd that these were giuen for the collecting of his Church and the building of it This collection is a separation of the precious from the vile Ier. 15.19 and a translation of the Elect from the kingdome of darknes into the kingdome of light 1. Pet. 2.9.10.11 Eph. 2.2.3 by the ministracy dispensation of the word of reconciliation 2. Cor. 5.18 outwardly and the working of the holy * Luk. 11.13 Act. 16.9.6 Es 11.2.3.4.5 Act. 2.32.33 Ghost inwardly And this is the first part of Christs office in his kingdome Secondly Christ leads his precious people as a great generall doth his armie through the wildernesse of this world into his euerlasting Canaan And this hee doth also by the same meanes whereby hee called them his word and sacraments outwardly the mightie operation of his spirit inwardly And in this trauell hee doth exercise them as in Canaan with manifold afflictions and temptations in this life Psa 23. and yet defends them against the rage of all enemies first giuing them in their life time strength to suffer and to fight against all his enemies most mightily Phil. 1. 24. Vnto you it is giuen for Christ that not onely yee should beleeue in him but also suffer for his sake Chap. 4.13 I am able to doe all things through him which strengtheneth mee Rom. 8.36.37 For thy sake are wee killed all the day long wee are counted as sheepe for the slaughter Neuerthelesse in all these things wee are more then Conquerous through him that loued vs. And in death it selfe he neuer forsakes them Rom. 8.38 39. but then makes an euerlasting separation betweene them and all their enemies Zac. 13. Luk. 16. Quest 48. Let me heare what you can say of the last Article concerning Christ which is this From thence hee shall come to iudge the quick and the dead Ans First I say this Article followes fitly after the former for confirmation of it for the excellency of his kingdome shall mightely and wonderfully appeare in the execution of iustice in the great day of the generall iudgement which shall bee in the last day of the world First to iudge or to giue Iudgement is the proper action and function of a Iudge in condemning or iustifying of any man In condemning by pronouncing him guilty of sin and therefore adiudging him to some punishment for his sinne in Iustifying by pronouncing him iust or acquiting him of sinne and so freeing him from the punishment of sin I say then the meaning of this Article is this I beleeue that Iesus Christ doth not onely now exercise his kingly office in heauen as is afore shewed but shal also triumphantly descend from the right hand of his father in a visible forme and corporall presence to iudge all men that shall be found at his comming aliue or dead Now to proceed in order to speake of this great iudgement these poynts must bee considered first by what arguments it may appeare that there shall be a generall iudgement Secondly what the forme and manner thereof shall bee Thirdly how this argument serues to comfort vs and to humble vs. First that there shall bee an vniuersall Iudgement may appeare thus against cauellers that denie it 2. Pet. 3.3 First the Scriptures are most euident for this Psal 50.1 The God of Gods hath spoken See Mat 25.31 Luke 8.17 Iohn 12.48 Iud. 14.15 Luk. 21.28 2. Tim. 4.1.7.8 Ioh. 5.22.27 and called all the earth from the rising of the Sunne to the setting of the same our God shall come and shall not keepe silence Heb. 9.27 It is appointed vnto men that they shall once dye and after that commeth the Iudgement Secondly Christ promiseth his comming to Iudgement by himselfe Math. 25.31 and by his Apostle 1. Thesso 4.16 Thirdly for that hee hath charged vs to wayte for his comming Luke 21.28 Rom. 8.23 Eph. 1.14 and for the redemption of our bodies Luke 21.28 Fourthly for that the iustice and mercy of God requires this to punish the wicked and to crowne the Godly which wee see is not in this life present therefore there is a speciall day and time appointed with God for it Fiftly for that the Lord hath often forewarned the world of this First by pronouncing the sentence of death against sinne euen before the fall Gen. 2.17 Secondly by repeating the same sentence in his Law Deut. 27.26 Thirdly by the euidence of conscience citing as it were men to appeare at a time appointed before the great Iudge Ro. 2.15.16 Fourthly by his iudgements particular on Sodome and Gomorah on Egipt on Ierusalem and all the Iewes and generally on the world in the deluge Sixtly by signes prognosticating his comming and these bee of two sorts first before his comming secondly in his comming The signes beefore his comming are either first long before his comming or secondly not long before Signes
and dutie Psal 50.14.15 Rom. 12.11.12 2. Gods promise Secondly God promiseth many rich graces and blessings to those which worship him in spirit and truth Psal 50.14 Luke 11.10 Mat. 7. Thirdly he assureth vs that the spirit of prayer is a singular testimonie of the spirit of grace and of the spirit of adoption Rom. 8.14.15 Act. 9.14 1. Cor. 1.2 Zac. 12.10.11 for the wicked cannot pray Psal 14.3.4 Fourthly 4. A weapon against the Diuell there is no one better weapon against the fiery darts of the Diuell Ephe. 6.18 Iames. 4.7 Fiftly examples our Lord and Sauiour Christ spent whole nights or a great part of the night in prayer 5. Examples Luke 21.27 Daniell three weekes Chap. 9. and Nehemias continued a great part of the yeere in fasting and prayer for Gods Church and people Nehem. 1. and 2. Chapters Sixtly 6. A familiar talk with God prayer is a familiar talke with God beefore the throne of grace where wee are promised if wee come in the faith of Christ wee shall finde mercie and grace to help in time of neede Heb. 4.16 Eph. 3.12 Seauenthly euer set before thine eyes 7. Effect Saint Iames putteth vs in minde of this argument chap. 5. ver 17. how greatly the prayers of the faithfull haue preuailed with the Lord in all ages Moses cryeth vnto God against Egipt Exod. 14.15 God gaue then a strange deliuerance against Amalceh so long as hee fainted not in prayer Israel preuailed Exod. 17.11 Againe when Gods wrath was ready to breake forth to consume all the congregation for Idolatrie by prayer it was quenched and restrained Exod. 32.10 saying now let me alone that my wrath may wax hoat for I will consume them Iosh 7.8 1. Sam. 12. Ezra 9. Nehem. 1.2.9 When Aoron stood praying beetweene the liuing and the dead the plague ceased Num. 16.48 So wee reade of the prayers of Ioshua Samuell Dauid Elias Ezra Nehemias Daniell and other Prophets But it may be obiected we cannot so preuaile with God as those holy men did Iames. 5.17 Ans Saint Iames answereth that Elias was a man subiect to like passions as wee are and the Apostle Paul Act 14.15 wee bee men subiect to the like passions as yee bee Now concerning the rules of Gods word in this forme of Gods holy worship they are these following 1. Person in grace First the person which will haue his prayers accepted of God must first see that himselfe be in fauour and grace with God by faith in Iesus Christ for a polluted person which hath a polluted soule and conscience Act. 15 9. defiles the most holy exercises of religion Tit. 1.15.16 Hag. 2.13.14 for faith grounded vpon the word of promise is the mother of all prayers which haue acceptation with God Iame. 1.6.7 2. A righteous man Secondly hee that will bee heard of God in prayer and preuaile with him for graces desired must bee a righteous man Psal 14 4. one that worketh righteousnesse Iames. 5.16 for the contrary it is written God heareth not sinners Iohn 9.31 and againe Pro. 28.9 hee that turneth away his eare from hearing the Law euen his prayer is abhominable Thirdly God doth not onely require in this worship that a man bee in grace with him through Christ and righteous in life but also that when soeuer hee speaks vnto him hee come with a renued repentance and put vp euery petition and request in faith for a man may bee a faithfull person generally and yet an vnbeleeuer in particular as the disciples Mat. 17. Abraham Gen. 12. Zachary Luke 1. as Iames. 5.15 The prayer of faith shall saue the sick Rom. 14.23 Mar. 11.24 Mat. 9.22.28 that is if the godly ministers and brethren carry with them a holy perswasion that through Iesus Christ their prayers shall gaine mercies and blessings for the sicke they shall bee heard and the weake shall bee comforted for euery request must bee in faith for no thing can please God without faith Rom. 14.23 Heb. 11.6 and no prayer is to bee offered vnto God without the mediator Iesus Christ 4. Euery petion must bee grounded on some promise Fourthly the Lord also requires of vs in his word that wee make no requests nor put vp any petition vnto him for any thing whereof we haue no expresse promise in his word This Saint Iohn teacheth vs. 1. Iohn 5.14.15 And this is the assurance that wee haue in him that if wee aske of him according to his will he heareth vs and if we know that hee heareth vs whatsoeuer wee aske we know that we haue the petitions that we haue desired of him Fiftly in euery petition wee make vnto God 5. We must expresse two things in prayer wee must expresse two things first a sense and feeling of our wants and this will cause our prayer to bee feruent Iames. 5.16 The prayer of a righteous man auayleth much if it bee feruent Secondly a desire to obtaine of him that grace whereof wee stand in neede Heb. 4.16 Sixtly 6. To auoid battologies many words in prayer when wee speake vnto God wee must not vse any long continued speach rashnesse nor many words for this he speaketh in a speciall charge concerning this Be not rash in thy mouth nor let thine heart bee hastie to vtter any thing before God for God is in the heauens and thou art on the earth therefore let thy words be few Ecclesi 5.2 and Christ speaketh thus When thou prayest vse no vaine repetition as the heathen for they thinke to bee heard for their much babling bee yee not like them therefore for your heauenly father knoweth whereof ye haue neede before ye aske of him Mat. 6.7.8 and thus the Apostle biddeth vs pray continually 1. Thess 5.17 the Lords meaning is not that wee should euer bee in lip-labour and omit all other duties but that beside our morning and euening sacrifice we should at all times and in all occasions commend in our spirits the desires of our hearts our words and workes vnto God in the name of Iesus Christ Seauenthly 7. The afflicted minde praies best euen thē often when he thinks his praiers bee reiected wee must not in passions of minde desist or be weary but seeke the Lord and thinke vpon him the more wee bee troubled yea albeit wee pray long yet hee still fils our spirits with anguish yea albeit wee bee so buffeted and astonished that we cannot speake Psal 77.2.3.4.5 notwithstanding I say all this affliction and trouble wee must neither bee perswaded that wee doe not pray nor that God regardeth vs not for it is an imposture of Sathan and an error of conscience for the spirit of prayer euen in these afflictions helpeth our infirmities for wee know not what to pray as we ought when wee seeme to pray best to our owne liking but the Spirit it selfe makes request for vs with sighes and grones which cannot bee expressed Rom.
these nations neither make mention of the name of their Gods nor cause to sweare by them neither serue them nor bow vnto them but stick fast vnto the Lord your God And Zephaniah 1.5 I will root of the remnant of Baal and them that sweare by the Lord and sweare by Malcham Psal 16. Quest 89. What can you say against this common practise of swearing Ans First wee say it is the charge of our Lord and master Iesus Christ interpreting this Law purposelie against the false glosse of the Iewish rabbines Mat. 5. that wee sweare not at all by the creatures nor rashlie and without iust cause by the Creator and that if wee passe yea and nay a simple deniall or affirmation whatsoeuer is more in our ordinarie speach in anger or mirth in contracts or conference proceeds from Sathan Secondlie the spirit of Christ in other Scriptures warnes often against this sinne Iames. 5.12 By Saint Iames hee assureth vs these sinnes are bound vp vnder wrath and condemnation and he chargeth vs to haue a most speciall regard against swearing By the Preacher Chap. 9.2 hee makes these two flat contrarie to sweare vainelie and to feare an oath The Turks sweare not but beâ—ng occasioned by great necessity If there bee any idle swearer among theÌ„ hee is not admitted for any place of gouernement of what conditioÌ„ soeuer he be in coÌ„mon wealth Guliel Tripoli by the Prophet Ier. 12.16 hee crieth against false Prophets which taught the people to sweare by Baal and Chap 5.7 against the whole Church for this sinne saying How should I spare thee for this thy children haue forsaken mee and sworne by them that are no Gods And by his lawes Deut. 28.58 Leu. 24.14.15 In the blinde time of Poperie in this land King Henry 5. made these good orders against this sinne If a Duke did sweare hee paid the poore fortie shillings If a Lord or Baron twentie shillings If a Knight or Esquier he paid tenne shillings If a Yeoman fortie pence If a page he was beaten naked with a whip Thirdlie I say that to sweare is to call him or that wee sweare by as a witnesse of the truth of our speech and action and to plague vs if we forsweare for our periurie Now the Lord alone is the searcher of all hearts and can alone finde out and reuenge periurie therefore is hee greatly dishonored and blasphemed when wee ascribe this power and honour to the creatures Now neither gouernours nor Prelates nor preachers feare any kind of oath Conci Carth. 4. ca. 16. Si clericus iurauerit excoÌ„muniretur et deponatur Lastly by the testimonie of the good martyr of God master Hooper hee speaketh in these words if common swearers be suffered to sweare without punishment the sin is so abhominable that assuredly the Maiestrates and whole common wealth are like in time to smart for it Such as honour God shall bee honoured and such as despise him shall bee dishonoured 1. Sam. 2.30 Quest 90. What is the second sinne here condemned Periurie Ans Periurie or forswearing and this sinne Gods holie veritie describes to bee the abuse or prophanation of the name of God for the confirmation of a lie Leu. 19.12 Mat. 5.33 This sinner will either make the Lord blind and weake and easie to bee deceiued or to testifie and approue an vntruth Iosh 7.9 For this cause Achan is warned by Ioshua beefore his death to giue glorie vnto God in the confession of the truth and not by periurie and wicked swearing to stane his holie name with a lye How many sins in periury In the sinne of periurie I find these foule and grose sinnes bred as in a monstrous bellie the first is a lie which is a false speech vttered purposely to deceiue and this proceedes from the Diuell Iohn 8.44 The second sinne here is an impious inuocation of God to testifie and approue a lie The third euill in periurie is a prophane contempt of Gods threatning wherein he auoucheth that hee will fearfully plague all periured persons Lastlie this sinner is a great plague to the common wealth and all humaine societies for what contracts and bands of loue can there bee among men where faith and truth are buried for a holy oath which this sinner prophaneth and scorneth is the last refuge among gods people to end all controuersies Heb. 6.16 Arguments against periury More arguments against this great and fearefull sinne may bee these following First 1. Gods threatnings the spirit of God speaking in the Scriptures threatneth often these men saying by his Prophet Zachr 5.3.4 The curse of the Lord of hostes shall enter into the house of the theefe and into the house of him that falsely sweareth by my name and it shall remaine in the midst of his house and shall consume it with the timber thereof and stones thereof And againe 1. Ch. 8.17 Let none of you imagine euill in his heart against his neighbour and loue no false oath And by his Prophet Dauid Psal 5.6 Thou shalt destroy them that speake lyes the Lord will abhor the bloody and deceitfull man Secondly 2. An example of Gods wrath for periurie hee plagueth this sinne in Dauids time with three yeeres famine on that land for that Ioshuas oath was not kept with the Gibeonites and when the seauen sonnes of Saul for violating that holy oath were executed it is said that God was appeased with the Land 2. Sam. 21.1.2.14 ver Thirdlie the very Gentiles did greatly abhorre this sinne 3. The Gentiles did abhor periurie as wee may see in the King of Babilon who put out the eies of Zedekiah for the breach of his oath made vnto him 2. Chron. 36.12.13 2. King 25.6 Fourthly the Christian Emperours cut of the tongues of periured persons and other nations puld them out at their necks Lastlie the Lords charge vnto these sinners was 5. The publike repentance of a periured person that they must testifie their humiliation to the Church as in that act of restitution by a publike confession with signes of their vnfained sorrow for this sin and they must prouide their sacrifice which must bee offered for them by the Priests with the prayers of the Church that God may bee reconciled with them in Iesus Christ Leu. 6.3 and 5. Chap. ver 4.5.6.7 Quest 91. What is the third sinne here condemned Ans In the third place wee may adde these sinnes Exorcismes adiurations by exorcismes and consecrations in the Popish Masse holy water coniurations and charmes in the profession and practise of witchcraft for by these the great name of God is greatly prophaned for coniurations and charmes can not bee practised without Scriptures Pater-nosters Aues and Creedes and such like good words First for exorcismes wee see in the practise of those stories Act. 19.13 the name of our Lord Iesus prophaned for Luke saith That certaine vagabond Iewes exorcistes tooke in hand to name ouer
had his time for Shemei 2. Sam. 16.10 Prou. 26.5 Answere a foole according to his foolishnesse least he be wise in his owne conceit Seauenthly wee must euer labour that the spirit of loue 7. Rule A general rule meekenes and compassion appeare in all our reproofes that wee may bee euer seene to desire to winne and gaine and so to saue our brother from destruction Mat. 18.15 Gal. 6.1 Iames. 5.19.20 ver Quest 99 Now let me heare what should moue vs to performe this dutie Ans First 1. Motiue to admonition Leu. 19.7 we must euer remember what the Lord saith in his Law hee that performeth not this dutie to his brother he doth hate his brother in his heart and next adde the words of the Euangelist Saint Iohn â— Iohn 3.15 whosoeuer hateth his brother is a manslayer and yee know that no manslayer hath eternall life abiding in him and againe he that hateth his brother is in darkenesse and walketh in darkenesse and knoweth not whether he goeth because that darkenesse hath blinded his eyes 1. Iohn 2.11 And againe 1. Iohn 3.14 we know that we are translated from death to life because we loue the brethren he that loueth not his brother abideth in death Secondly 2. Motiue Leu. 19.7 we must remember also what the Lords second motiue is in his Law if we reproue not our brother he shall perish in his sinne for his sinne resteth vpon him and will grow by degrees deceitfully hardning his heart and if his heart bee hardened it proues malicious and more euill by custome and then becomes an vnbeleeuing heart and so in time hee shall fall away from the liuing God Heb. 3.12.13 Sinne by degrees growes more dangerously then a gangrene or a leprosie 3. Motiue Thirdly where this dutie is rightly performed it is a speciall marke of the spirit of grace and sanctification to rest on that man Iohn 16.8 for wheresoeuer hee abideth he reproueth the world of sinne of righteousnesse and of iudgement 4. Motiue Fourthly wee must helpe our brothers Asse being fallen and lying vnder his burthen Exod. 23.5 much more our brother lying in danger vnder any sinne and we must set the blinde man in his way Leu. 19.14 5. Motiue Fiftly the person offending is blinde and knoweth not his offence or hee knoweth it but considereth it not or if hee consider it hee thinkes no man noteth it or is offended or if any bee offended hee thinks it but a light offence Therefore we see christian reproofe is a most needfull phisicke for strong and weake continually Quest 110. What is the second branch of obedience commanded in the third Law 1. The commendation of an oath Ans A lawfull and religious oath is here commended as may appeare by sundry arguments First it is a part of Gods seruice Deut. 6.13 Secondly it is the meanes which God hath appointed to end controuersies before the publike Magistrate for the due execution of iustice Ex. 22.10 Heb. 6.16 Thirdly it is one of the signes of the conuersion of the Gentiles Esay 19.18 and 65.16 Fourthly the practise of holy men first publikely Dauid and the Elders in Hebron 2. Sam. 5.3 Ioshua puts Achan to his oath or confession before the Lord. Iosh 7.18.19 Abraham 14.22 to the king of Sodom Isaac to Abimelech Gen. 26.31 Booz to Ruth in mariage Ruth 3.13 Secondly priuately Ionathan and Dauid 1. Sam. 20.11 Iocob and Laban Gen. 31.53 Obediah to Elias 1. King 18.10 What an oath is Secondly this may bee the description of an oath allowed by the Scriptures An oath is an holy inuocation of God as the best witnesse of all truth and the reuenger of all such as prophane his name in calling him to testifie to an vntruth to end all controuersies for the clearing of the truth and for the defence of iustice and of Lawes specially in iudgement Heb. 6.16 Ier 4.2 Exod. 22.11.12.13 Rules to be obserued First Gods name must onely bee vsed in an oath and none of the creatures for that he alone sercheth the heart Secondly wee may neuer proceede to an oath but when all other testimonies and proofes doe faile vs. Thirdly hee that sweareth must know the truth perfectly and not offer himselfe to it rashly but beeing called in iudgement for the defence of iustice For hee that sweareth for defence of an vntruth maketh God a witnesse-bearer to a lye Hee that sweareth things vncertaine must haue an euill conscience Hee that sweareth things vnlawfull fayneth in God some contrary wills Hee that sweareth to things impossible by his impious dissembling if it be in knowledge doth mocke the Lord therefore Ieremie saith wee must swere in veritie not falsely in iudgement not rashly in righteousnesse not to peruert iustice Fourthly it is great impietie to accept of the oath of such men in iudgement for the ending of controuersies and the defence of truth and iustice which feare not an oath but continually prophane the most holy name of God Thirdly they say that an oath is eyther voluntary and priuate or necessarie and publike Againe that an oath is either first assertorie affirming or assuring any thing of the time past or of the time present or secondly promissorie of the future time Fourthly the forme of an oath 4. Forme of an oath that it is a calling vpon God to witnesse of the sinceritie of our hearts in our words and actions may appeare by this Scriptures Rom. 9.1 I speak the truth and lye not my conscience bearing me witnesse in the holy Ghost Phillip 1.8 God is my record how I long after you all from the very heart roote in Iesus Christ 1. Thes 2 ver 5. neyther did wee euer vse flattering words as yee know nor coloured couetousnesse God is record Of this kinde are all oathes in admission to magistracy in ordination and calling to the ministrie to serue in a campe c. Wherefore in an oath we are euer to respect carefully three things first the matter secondly the forme thirdly the end First the matter that it bee waightie cleare Secondly the forme that it bee allowed of God Thirdly the end the glory of God in the ending of controuersies to the glory of God Fiftly it is here doubted whether all oathes be to be kept abeit the forme of our oath bee not lawfull yet if the matter bee true iust and cleare it is a sinne to breake it as Labans oath to Iacob or any Papist swearing by Masse c. The rabbines of Ierusalem were of contrary iudgement Mat. 23.16 Rules for the keeping of an oath are these First wee may not keepe or obserue our oath when a thing is become impossible which was possible when wee did sweare as he that sweareth perpetuall chastitie thinking hee shall be able to performe it yet afterward through continuall burning findeth the contrary hee is not bound to performe that oath Secondly if the matter faile whatsoeuer the forme is it may not be kept