earth confer Act. 28.25 Esay 6.8.9 The fourth and Last branch what God is this can hee best teach thee who discribes himselfe vnto vs in termes and words fitting our capacitie on this manner Exod 3.14 I am that I am say vnto the children of Israell I am hath sent me vnto you Exod. 34.5.6.7 The Lord proclaimed the name of the Lord saying The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne and not making the wicked innocent visiting the iniquitie of the fathers vpon the children and vpon childrens children vnto the third and fourth generations Quest 54. What is the second point of obedience here commaunded Ans To loue the Lord thy God with all thine heart and with all thy Soule and with all thy * Or thought Deut. 6.4.5 Mat. 22.37 Luke 10.37 Cant. 8.6.7 minde and with all thy strength Mar. 12.30 To submit my selfe in all powers of my soule and parts of my body vnto Iehoua and to make more account of him and his will then of all the wicked yea then of mine owne saluation if they could come in question and comparison together The Lord in that Scripture so often repeted first would haue vs banish and endeuour to cast forth continually all things contrary to his lawe that our mindes may not think of them nor our affections desire nor our hearts embrace and entertaine them Secondly when wee doe him any seruice hee would haue vs to doe it with such cheerefulnesse as that no part of vs within or without sit idle but that wee striue with all our might to expresse the good affection of our hearts in his seruice The minde must discerne him the soule desire him the heart must receiue him and lodge him 1. Thes 5.25 for thou must loue thy neighbour as thy selfe but God aboue thy selfe neuer prize him and his loue with any thing Motiues to stir vp our hearts to loue God are these Reasons to moue vs to loue God First for that his loue is the onely fountaine and first cause of all our happinesse Ephe. 1.4 The first cause of our election The first cause of our creation Psal 8. The first cause of our redemption Ioh. 3.16 The first cause of our vocation Rom. 8.29 The first cause of our adoption iustification and sanctification Rom. 8.15 Ephe. 1.13 The fountaine and first cause of our loue for we loue him because his loue is shed into our hearts Rom. 5.4.5 and wee loue him because hee loued vs first 1. Ioh. 4.19 Quest 55. What vndoubted signes bee there of the true loue of God Ans First loue must issue out of a cleare heart from a good conscience and from faith vnfained 1. Tim. 1.5 So that if a man find himselfe to haue these three in any good measure hee may bee well assured his loue to God is sound for before that faith purge the heart Act. 15.9 and bring to our consciences a discharge from our sins in the blood of Christ Heb. 9.14 we can neuer truely loue God When Maries sins were so giuen her shee burneth in loue towards Christ and would signifie her loue by all meanes possibly that shee can Luke 7.47 for which cause Christ gaue this testimonie of her many sinnes are forgiuen her the true marke whereof is this shee loued much Secondly the infallible mark of our loue to God is our loue to his word Prou 2.1.6 Psal 119.11 Luk ◠19 59. Luk◠8. Act. 16. This saith Christ If any man loue me he will keep my word and my father will loue him and wee will come and dwell with him he that loueth not mee keepeth not my word Iohn 14.23 Thirdly this word wee must not onely keepe vnto our selues Luk. 22.32 but carefully labour to communicate the same vnto others to draw others to serue the Lord specially vnto our children and familie Deut. 6.5.6.7 These words which I command thee this day Exod 12.26 Gen. 18 19. Iosh 24 15. 1. Cor. 31.2 Rom. 2.18 Heb. 5.11.12 shall be in thine hart and thou shalt rehearse them continually vnto thy children thou shalt talk of thē when thou tarriest in thine house and as thou walkest by the way and whē thou lyest down when thou risest vp otherwise in blind families men loue their horses better then their children Fourthly a fourth vndoubted signe wee loue God is the loue of our brethren 1. Iohn 3.14 We know we are translated from death to life because we loue the brethren he that loueth not his brethren abideth in death 1. Iohn 4.19.20 If any man say I loue God and hate his brother he is a lyer for how can he that loueth not his brother whom hee hath seene loue God whom hee hath not seene Fiftly to reioyce to think of Christ and to talke of Christ Gal. 6.14.15 Sixtly to desire Christs presence aboue all things and to mourne for his absence Can. 5.6 Seauently to loue all things that appertaine vnto him and his seruice Eightly to esteeme greatly of Gods graces 1. Cor. 2.2 Phil. 3.8.9 Ninthly to call vpon his name with boldnesse and with a good conscience Heb. 10.19.22 and Chapter 4.16 Quest 56. What is the third branch of obedience required in this Law Ans Trust in God and an holy affiance proceeding from a liuely faith in Iesus Christ Ephe. 3.12 Wee must know God that wee may beleeue in him and loue him wee must beleeue in him and loue him before wee can assuredly trust in him and rest and wait vpon his prouidence and holy will A man is said truely to trust in God when hauing a comfortable perswasion and answere by Gods spirit of the pardon of sinnes and grace in Christ Iesus Psal 37.2.3.4.5.6.7 delighteth in the Lord studying to please him committing and commending all his affaires vnto God waiting patiently on the Lord in all dangers because he seeth his goodnesse in Christ and his almightie power to deliuer him and the signes and marks of this holy affiance and trust in God are these First to doe good Psal 37.3 hee is bountifull and good to many for he is well assured God will repay it againe Psal 112. Iob. 21.22 Secondly to delight in the Lord. Psal 37.4 looke what friend wee know best loue best and trust most in him wee delight most Thirdly hope followeth also this holy affiance and trust in God and this is a quiet expectation of helpe from God in all future euents Psal 37.5 deuolue thy way that is thine affaires on the Lord and trust in him and he will bring it to passe for patience is the daughter of God and faith which bringeth quietnesse if not cheerefulnesse in present euils Contrary to this hope are to seeke to vnlawfull meanes in troubles as Saul did 1. Sam. 28. and Ahaziah to witchcraft 2. King 1.2.3 and those distrustfull cares forbidden by Christ Mat.
punished for the iniquitie of their Fathers they are there answered that the soule which sinneth shall dye the death where they were taught that they committing the same Idolatrie with their Fathers or continuing the same or the like were in the same condemnation yea they doe increase wrath vpon themselues they are first pinched for their owne and then not repenting for their fathers superstition but continuing in their steps their iudgements are iustly doubled vpon them for so it followeth in the words of the Law 〈…〉 is being of full age 〈…〉 Obiect But Infants hate not God Ans True it is they commit no action of hatred vntil they come to yeares of discreation but onely are possest with naturall corruption and disposition vnto euill The old Wolfe deuoureth the sheep the young sucking whelps doe not so not for want of nature but for want of strength The spawne of all sinne and iniquitie is in all the sonnes of men from their infancie Ep. 2.3 Vnto the third and fourth generation By the third generation I take it is meant the Nephue and by the fourth his sonne The Lord here stayeth first for that since this Law was deliuered in Sinai the fathers saw no more discents in their progenie but the third and fourth generation Againe a second reason may be for that in the fourth generation the naturall affection of kindred begins to dye and weare away Obiect And will the Lord so long remember anger Ans So long if Children repent not but persist in the idolatrous steps of their fore fathers Wherefore it standeth vs all in this land in hand not onely to reiect the Romish superstition but also to addict our selues in vnfained repentance for the Idolatry of our Fathers to worship Iehouah in spirit and truth according to his holy will reuealed in the Gospell Iohn 4. Of them that hate me first when I turne from Gods Law to follow will-worship I am here taught that I do in heart hate the Lord intend and pretend what I can to the contrary secondly that both superstitious and profane parents which doe not bring vp their children in the true worship of God but suffer them to bee infected with superstition are very murtherers of their owne children The sixt argument Shewing mercie vnto thousands here is the last argument to containe vs in the obedience of this Law The true worshipper is blessed in his progenie for many generations for the Lord is strong mightie mercifull and gratious slow to anger and abundant in goodnesse and truth reseruing mercie for thousands Exod. 34.6.7 Psal 103.5 First the rich promises of Gods free grace and mercie in Christ which concerne this life present and that which is to come 1. Tim. 4.8 doe appertaine to the true worshippers of God and to their children If but a meane Prince would thus binde himselfe to vs and to our children wee would neuer forget the clemencie and often sollicit him for accomplishment thereof how much more bound be we to remember the rich mercies of God in Iesus Christ Ephe. 4. so often promised to the Godly and his clildren Pro. 20.7 hee that walketh in his integritie is iust and blessed shall his children bee after him Secondly Of them which loue mee and keepe my commandement this amplification is added to warne children to follow the steps of their religious parents and not of their superstitious forefathers for God binds himselfe onely to the obedient children of faithfull beeleeuing parents as the Psalmist right well expoundeth it Psal 103.17.18 The louing kindnesse of the Lord endureth for euer and euer vpon them that feare him and his righteousnesse vpon childrens children vnto them that keep his couenant and thinke vpon his commandements to doe them Thirdly here wee bee taught that the true loue of God and the keeping of his commandements are inseparable The loue of God is the fountaine of all true obedience Iohn 8.47 hee that is of God heareth Gods word ye therfore heare them not because yee are not of God if yee loue mee keepe my commandements The parts or speciall branches of this law are these The first generall branch is the Law it selfe concerning the forme of Gods holy worshippe and here note generally two branches first concerning the erecting of an Idoll or Image to represent 1. the true God Father Sonne and holy Ghost 2. or any false or supposed God to be worshiped by it either in heauen as Starres Birds or in earth man or beast or in the waters as fishes secondly concerning the worshipping of the true God 1. Before an Idoll 2. Or the false God in any of these visible formes The second generall branch is confirmation and ratification of this Law by these sixe reasons 1. I am Iehoua 2. I am thy Lord and God 3. I am a mightie God 4. I am a iealous God 5. I visit the sinnes of the Fathers to the third and fourth generation 6. I shew mercie to thousands c. Quest 70. Now let vs heare what be the speciall branches of obedience required of Gods people in this Law Ans In this second Law the Lord chargeth all his people to worship him in that forme and manner which he hath himselfe prescribed in his word therefore our first care must bee to keepe rules in the principall branches and parts of his worship and seruice prescribed vnto vs which are these The first principall branch of the holy worship of God here commanded is the pure preaching of his word The second branch of Gods holy worship here commanded is a profitable forme of priuate reading publike hearing of Gods word preached The third branch is the right forme of inuocation and thanksgiuing prescribed in the word The fourth and last speciall forme to be respected of gods holy worship is of the administration and participation of the holy Sacraments as God commendeth it in his word Question 71. First let mee heare breefely what doth the Lord require of his Ministers touching the forme of preaching and dispensation of his word Ans If God hath prescribed his word vnto man in other speciall branches of his worshippe and bound his people to a prescript forme from the which they may not decline much more in preaching which is one principall part of his holy seruice and worship The rules commanded and appertaining to this forme of Gods holy worship are these following 1. Preach the pure word of God not mens inuentions First the faithfull dispenser of Gods misteries must bee sure that hee preach the very words of God 1. Pet. 4.11 If any man speake let him speake as the words of God for that the word of God onely is the immortall seede and instrument of the regeneration of Gods elect Iames. 1.18 of his owne will hee begat vs by the word of truth 1. Pet. 1.2 3. and againe to this end giue attendance vnto reading 2. Tim. 1.13 2. Wisdome in application Secondly in dispensing the word of reconciliation
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
view of all their sinnes which apertaine to this apostacie or contumacie as the Apostle speaketh Rom. 5. Ans The first sinne is vnbeleefe shee begins in the first entrance into the conference to doubt of the truth of Gods holy word ver 2. Secondly to b 2. to cōtinue a conference with Sathan disputing against the knowen truth against our consciences continue conference with the arch-enemie of God blaspheming the Lord and oppugning his holy truth Thirdly c 3. Curiositie Curiositie they seeke after strange knowledge not contented with Gods holy word ver 5. Fourthly d 4. Pride Pride they desired greater glory and to haue some greater excellency or to bee like the Lord himselfe in glory ver 5. Fiftly e 5. Cōtumacie manifest rebelliō against knowledge conscience manifest Contumacie they proceede to the breach of his Law against their knowledge and conscience ver 6. Sixtly they f 6. To preferre Sathan or to beleeue lies reiect the truth preferre Sathan and his lies beefore God and his holy truth ve 6. Seuenthly they are g 7. vnthankfulnesse vnthankfull vnto God for the manifold and inspeakable pledges of his fauour and loue towards them Eightly they sinne * 8. Presumption presumptuously a When any childe of God falleth into any foule sin against God against his knowledge conscience as Dauid into adultry he falleth into many sins together presuming to bee so highly in Gods fauour that hee would not so afflict them for their transgression Ninthly and lastly after a full resolution in great presumption they proceed to the b 9. The practise of the treasō in committing the outward act practise of this high treason against God and did eate against Gods manifest charge of the forbidden fruite and so murthered themselues and their posteritie Quest 15. Now tell me what were the consequents of this c Verse 7. rebellion or contumacie as the Apostle speaketh of our first Parents Ans They beecame forthwith the children of wrath and of death By sinne they became subiect to all the euils of this life and the euerlasting curse of God after death So the Law speaketh Gen. Chap. 2.17 So the Apostle speaketh Rom. 5.12 So the euent speaketh by sundry effects as after shall appeare Quest 16. What is death Gen. 5. ver 7.8 Ans A separation from the comfortable presence grace loue and fauour of God both in this life and life to come a state contrary in all respects to that first state of his excellencie Quest 17. How many kindes of death are mentioned in Scripture 3. kinde euill Ans Foure first death in sin the forerunner and messenger of the second death Rom. 6.2 Ephe. 2.1 the state of all vnregenerate Secondly death vnto sinne Rom. 6.2 the state of the regenerate Thirdly the naturall death of the body called a dissolution 2 Tim. 4.6 Fourthly death eternall or the second death 2. Thes 1.9 Reuel 20.6 Gen 3.8.9.10 c. Quest 18. And were our first parents after their transgression subiect to these three kindes of death Ans Yea first they beecame dead in sinne as appeares from the 7. verse to the 19. by the effects of sinne in them their nakednesse their shame their deformitie their feare and trembling their hiding of themselues their couering of sin with all their might vtterly ignorant how to please God all which are markes of an eulll conscience or of a man dead in sinne Secondly for the naturall death or dissolution in the first death the decree is here manifested and recorded which was neuer yet repeated ver 19. Heb. 9.28 Thirdly they came also by sinne vnder the heauie curse of God for the second death against the which the Gospell concerning their mediator and redeemer Iesus Christ is preached vnto them Gen. 3.15 and Gal. 3.8 Quest 19. How doth the Lord preach the Gospell and offer the meanes of reconsiliation and repentance vnto our first Parents Ans First the Lord to awake them gaue them some visible signe of his presence verse 8. Secondly but when his presence did but amaze them he spake distinctly and called them in a speciall manner to accounts ver 9. Thirdly hee ript vp their hearts and set their sins in order beefore them Note the great goodnesse and patience of God in the conuersion of sinners verse 11. Psal 50. to driue them to the full confession of them by two questions or arguments as thus first who told thee of this nakednesse where there was none to tell thee or cause thee to sin but thy selfe Secondly I see by thy trembling thou hast broken my Law for where there is no feeling of sinne there is no contrition no confession no remission Quest 20. Where are now all the gifts of nature and free will How forward findeth the Lord our first Parents to repent them of their apostacie Ans Adam had no strength at all to reclaime himselfe nor to attend Gods voyce when God beganne to reclaime him to repentance as appeares by these arguments First like a man in a feuer cries onely of his heate so all his thoughts run vpon his nakednesse and shame Gen. 3. ver 10. vtterly vnmindeful of Gods free mercie that as yet hath kept him from hell and euerlasting perdicion Secondly hee seekes by all meanes to couer and lessen his sinne and regards not how iniurious hee is to God and man Faemina Verse 12. Contrary before Gen. 2.23 first to the woman This woman that is this foolish vaine woman is cause of my sinne secondly hee saith God gaue her and sent her to him as the cause of his ruine and destruction Verse 12. Note these degrees in an extorted and involuntary confession Thirdly hee comes to an extorted and confused confession I did eate that is I haue eaten indeed but as being seduced I wot not well how nor of what tree So the woman hid her sinne in like maner And thus doe all the sonnes of Adam when God in mercie sends them meanes of repentance a 1. Non feci first they denie stoutly that they haue sinned b 2. Feci quidē sed bene feci secōdly they ad impudently being vrged I haue done so indeed and haue I not well done c 3. Si male non multum male thirdly if their fact bee conuinced to bee a sinne they answere if it bee sinne it is not so hainous nor so great a sinne d 4 Non mala intentione fourthly and if yet they bee further vrged as touching the greatnesse of their sinne they say their purpose and intention was not so euill e 5. Aliena suatione fiftly and lastly if their intention and purpose bee manifested they confesse they haue sinned but being lured perswaded and occasioned by others but when a man seeketh sufferage by excuse hee misseth his pardon Quest 21. And how did the Lord proceed to worke in them a true
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
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
hath heard God sound his blessed word vnto his Soule Rom. 10.4 that hee may haue knowledge before his knowledge hath bred faith in his heart that faith bring forth * 1. Tim. 1.3 loue that faith and loue cause him to trust in God and to feare God and before that all these vertues bring forth humilitie for the man truely humbled serueth and worshippeth God and none other Heb. 11.28 The blinde people worship they wot not what Iohn 4.22 Act. 17.23 They grope after the vnknowen God and him they ignorantly worship litle better then the old Pagans in Athens They conceiue diuerse pictures of God in their mindes because of their blindnesse and so worship an idoll but cannot possibly finde out the true God and worship him in spirit and truth Quest 61. Now wee haue heard what the Lord doth command and require at our hands in this Law let me heare also what is forbidden Ans First Ignorance is here condemned for like as knowledge doth enlighten vs and guide vs into the possession of all Gods mercies and kingdome so contrarilie ignorance is a barre to keepe vs in miserie and perpetuall bondage Against this sinne the Lord complaines by one Prophet thus Es 1.3 Ier. 4.22 9.3 Hoshea 4.6 Esay 1.3 The Oxe knoweth his owner and the Asse his maisters crib but Israell doth not know my people vnderstandeth not and by an other he saith my people are destroyed for lack of knowledge Hosh 4.6 1. Cor. 2.14 This ignorance is eyther first naturall as in all beefore grace 1 Cor. 2.14 or secondly affected which is neuer to desire the good meanes of knowledge and to reiect it when it is offered Iob. 21.14.15 of these Iob speaks Chapter 21.14.15 They say to God depart from vs for wee desire not the knowledge of thy wayes who is the Almightie that we should serue him and what profit should we haue if we should pray vnto him Such are our blinde multitude who notwithstanding the great light of God shining among them yet lye in grose ignorance euen of the fundamentall points and cheefe grounds of holy religion Quest 62. What is the second grose sinne here forbidden Ans Atheisme which is to denie the diuine nature and attributes of God Such were the Ephesians and the Gentiles before grace Ep. 2.12 ye were at that time without Christ and Atheists in the world 2. Pet. 3 4. Exod. 5.2 Atheisme is either first close and secret of the heart wee may call it mentall Atheisme of such Psal 14.1 or secondly open and professed these men fight against nature Rom. 1.18 and are abhorred of Pagans Open Atheisme knowen by profession or practise Signes of this sinne are first if it bee open and professed it is knowne by manifest blasphemies against the maiestie of God affirming with the Epicures that the world hath neither beginning nor ending secondly by practise to scorne Gods promises and threatnings 2. Pet. 3.4 Exod. 5.2 and all his holie worship and seruice Mal. 3.13 Quest 63. What is the third sinne here forbidden Ans The grose and highest kinde of Idolatry which is to worship loue or trust in any thing or to set vp any thing in the stead and place of Iehoua as the old Pagans did first the men of Babell had a The Tabernacles of Daughters or the annointing of daughters Succoth-Benoch 2. King 17.30 Secondly the men of Cuth Nergal ibid. Thirdly the men of Hamath had b The fire of the sea Ashima ibid. Fourthly the Auims made c Prophesying a vision some oracle of Sathā Nibhaz and Tartak ibid. Fiftly the Sepharuims d The power of the king Adrammelech and Anammelech ibid. Sixtly e As stroking Chemosh was the God of the Moabites 1. King 11.33 Num. 21.29 Seauenthly Baal and f Riches Ashteroth of the Sidonimas Iud. 2.11 1. King 5.11 2. King 23.10 Eightly g A Fish Dagon was the God of the Phillistines Iud. 16.23 Ninthly h Their king of Counsaile Milcom or Molech was the God of the Amonites 1. King 11.5 Tenthly i Baal a Lord it was a generall name for all Idols because they were as Lords and commanders of all their worship specialy Baal-berith Iudg. 8 33. Baal-peor Num. 25.3 Baal-zebub was the God of Eckron 2. King 1.6 Eleauenthly Mahomet is the Turkes Prophet him they call vpon and worship Twelftly Sathan is the God of all witches and wizards to whom they binde themselues either by a secret false faith to worship follow or by an open couenant prostitute themselues vnto him to serue him in any kinde of abhomination he shall commaund them to practise Quest 64. I pray you let vs heare more at large of the Idolatry of witchcraft doe witches so worship the Diuell as men say Ans Yea and all such as seeke after them to consult by them with Sathan Euery man is that in truth that hee is in the houre of temptation and day of affliction First Saul in his calamitie could no way be comforted he had killed the holy Priests and prophets a cruell tyrant and great contemner of the word of God therefore hee seekes to Sathan by witchcraft 1. Sam. 2.8 Secondly Balak when his people were vexed in their mindes and in great feare of Israell Num. 22. ve 6. Iosh 13.22 hee sent with all speede to Balaam the wizard grounded vpon this false and diuellish perswasion I know whom thou blessest is blessed and he whom thou cursest is cursed Thirdly when the Lod plagued the great Cities of the Phillistines Ashdod where the Temple of Dagon was and Gath the kings citie and Ekron famous for Baal-zebub the God of Ekron for the prophanation and contempt of his Arke and holy seruice in their greatest misery they consult with their priests and wizards how they may best escape that hand of God which then plagued them 1. Sam. 6.2 Fourthly when Nabuchadnezzar was troubled with his dreames albeit he had Daniell and his fellowes ten times wiser then all the inchanters of his kingdome Dan. 1.20 yet his rest is most on his owne Inchanters Astrologians Sorcerers Chaldeans and by these and in trusting their lyes his greatest affiance is in the Diuell which sent them Dan. 2.2 Fiftly when Belshasher scorned God and his worship God smote him with an exceeding trembling in his heart by the sight of the hand-writing which appeared he then forth with seekes this remedie he cries aloud that they should bring the Astrologians the Chaldeans and Sooth-sayers to comfort him Dan. 5.7 And thus doe vnbeleeuers and false worshippers seeke to the Diuell and to his instruments in their troubles But we must remember the name of the Lord our God Psal 20.7 Egipt and Chalde did greatly delight to professe these abhominable faculties These nations prouided for their wizards liberally they had their ordinary granted by the king Gen. 47. ver 22. And of all customes and tributes the first part was the Priests
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
some generall viewe of this Law let vs consider here what is commanded and what is forbidden how the Saboth is sanctified and how prophaned For this is the cheefe end of this Law and that whereunto the rest of the Saboth is to be referred Remember to sanctifie it Ans We sanctifie and keep this daie holie when we bestow it and spend it in gods most holy worship for the increase of our own sanctification It is no day to feast in to feed our bodies with meats drinks but to feed our soules with holy things it is no day to visit friēds it is no day to gather debts it is no time for plaies and delights Es 58.13 Ier. 17.22 nor for the most lawfull recreations but to be consecrate kept holy vnto the Lord. First for if the Lord will not allow the most needfull work of seede time and haruest on the Saboth shall wee imagine hee will allow idle recreations secondly doe not our idle sports as much alienate our mindes from the exercises of the Saboth as the workes of our ordinarie callings yea much more for that our lusts doe much more delight in these and be possest with these exercises of recreations as we call them more then with any other worke therefore these must make vs more vnfit for to keepe a holie Saboth then cart and plow for melius est arare quam saltare it is better saith Augustine for Psalme 91. to plow then to daunce The workes of the Saboth are these First wee bee here commanded a spirituall rest from sin and to prepare our hearts humbly to meete the Lord. Wee bee commanded I say to rest from all the corrupt motions and lusts of our flesh as all the weeke daies so specially this day and to striue and endeauour that our mindes our hearts and affections may be so setled and quieted as with all cheerfulnesse and comfort we may present our selues in the Lords court and sanctuarie to attend vpon him for this day Heb. 14.10 This is a resemblance of our eternall rest in heauen for hee that is entred into his rest hath also rested from his owne workes as God did from his Eccles 4.17 Take heede to thy foote when thou entrest into the house of God and bee more neere to heare then to giue the Sacrifice of fooles Esay 56.2 Blessed is the man c. that keepeth the Saboth and polluteth it not and keepeth his hand from doing any euill Againe Chap. 58.13 If thou consecrate the Saboth as glorious to the Lord and shalt honour him not doing thine owne wayes nor seeking thine owne will nor speaking a vaine word Chap. 1.13 I cannot suffer your new Moones nor Sabothes nor solemne dayes it is iniquitie my soule hateth them The reason is added your hands are full of bloud Our first care in the sanctification of the Saboth must be to looke well that our owne soules bee holy and sanctified for if we haue not sanctified our selues vnto God first Rom. 12.1 all our other sacrifices are vncleane and polluted Tit. 1.15.16 Secondly the Lord here requireth and commandeth the publike administration of his word and Sacraments and that his people attend all without exception hereunto And this is one speciall end of the consecration of this one day The publike administratiō of the word Sacraments That God might communicate his will this day vnto his people by them to whom hee hath committed the word of reconciliation 2. Cor. 5.19 for they must this day specially stand in Christs stead to call vpon Gods people and to speake vnto them as also vnto God in Christs name that so God and his people may bee reconciled together for by hearing commeth knowledge by knowledge we come to faith in Christ as the Apostle teacheth Rom. 10.9.10.14 The publike exercises of reading and preaching Gods word administration and participation of Sacraments on the Saboth are commended often by the practises of the Prophets and Apostles for the first portion was out of the fiue bookes of Moses the second portion answering the first was out of the Prophets In Antioch a citie in Pisidia after the reading of the Law and the Prophets the rulers of the Sinagouge sent vnto Paul and Barnabas saying yee men and brethren if yee haue any word of exhortation for the people say on So againe ver 42.44 The next Saboth day came almost the whole Citie to heare the word of God Act. 20.7 The first day of the weeke the disciples being come together to breake bread Paul preached vnto them ready to depart on the morrow and continued preaching till midnight Act. 15.21 Nehem. 8.18 Moses of old time hath in euery Citie them that preach him seing hee is read in the Sinagouges euery Saboth day Act. 17.2 When Paul came to Thessalonica hee disputed with the Iewes and spake vnto them out of the Scriptures three Saboth dayes and so was hee accustomed to spend the Sabothes And thus did the Apostles on the Saboth minister vnto the Lord in reading and preaching the Scriptures administration of the Sacraments c. And this was the practise of the age following the Apostles for thus one of the best writers of that time speaketh let vs take heed that our rest bee not idle and vaine but being sequestred from all the affaires of this life let vs wholy attend the holy worship of God on the Saboth It is most certaine that the true worshipper worshipping God in spirit and truth at all times and in all places is promised to receiue a blessing Io. 4.23 1. Tim. 2.8 Mat. 6.6 Mat. 18.20 and to beeheard But yet the Lord hath bound himselfe to haue a more speciall regard where but a few of his Saints are assembled in the name of Christ and this the Psalmist often teacheth vs. Psal 22.22 In the midst of the congregation will I praise thee ver 25. I will praise thee in the great congregation Psal 68.26 Praise ye God in the assemblies Psal 107.32 let them exalt him in the congregations of the people and praise him in the assemblies of the elders They were taught of God to call vpon and to encourage one another to frequent the holy assemblies Esay 2.3 Many people shall goe into the mountaine of the Lord to the house of the God of Iacob for they shall say one to an other hee will teach vs his wayes and wee will walke in his pathes Dauid speakes thus of his practise Psal 55.13.14 It was thou O man euen my companion my guide and my familiar wee delighted in consulting together and went into the house of God as companions And Psa 84.2 my soule longeth yea fainteth for the Courts of the Lord. And Psal 112.1 I reioyced when they said vnto mee wee will goe into the house of the Lord. 1 Some with vs regard reading not preaching 2. Some respect preaching no reading 3. Some respect both 4. Some regard neither And this is
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
friendship and neighbour-hood thirdly against any man for the Image of God is to be respected in euery man Gen. 9. Secondly in the forme and manner of proceeding in this action these differences must bee respected First There be some close practises of crueltie as either to consent counsell or command secretly the death of any man as Saul in the death of Stephen Act. 7.58 Herod for the Baptist Mar. 6. Iesabel against Naboth Dauid against Vrias 2. Sam. 13.28 or to poison secretly any man as Iesuites do Princes witches doe many being taught by Sathan in their practises or in iudgement secretly to peruert iustice for rewards is an exceeding great crueltie This we see in wicked Felix against Paul Act. 24.25 and 28. Secondly some open actuall cruelties first in the open courts of iustice and iudgement to let the murtherer escape with his pardons or howsoeuer this is great crueltie against the whole land which must then beare the wrath of God for the sinne of one man Num. 35.16.33.34 Secondly out of iudgement there are many kindes first against the liuing secondly against the dead Crueltie against the liuing is to take away the life of any or to hurt or wound any man in body or in soule Crueltie against the dead as not to burie the dead is a heathenish inhumanitie and a punishment for the wicked Ier. 22.19 2. Chro. 36.8 First concerning the murthering of parents and children the sinne is so detestable and against nature that heathens being * Romulus demanded wherefore they made no Law for the punishment of such sinners they answered first for that they thought such euils could not be committed of any againe the Heathen Iudges made a law that a Snake a Dog a Cock and an Ape should bee bound together in a sack with the murtherer and all cast into the deepe sea for that they would haue no man once thinke of such sinnes but with horrour and trembling If these sinners escape the hands of men we neuer reade or find that they do escape the heauie iudgements of God as wee see in Absalon and Cain they are set forth as memorable examples for all ages Quest 122. What thinke you of a combat for the ending of some strife and to trie a truth Ans First it hath no warrant from God in his word Dauid for his combat with Golias had an extraordinary motion So likewise Phineas and Elias when they slew those Idolaters and vncleane persons Secondly I say that the Lord in his wise prouidence hath appointed other Lawfull meanes to appease strife and to manifest a truth if hee will haue it reueled Thirdly and lastly wee know by experience that this is an occasion of sowing the seede of contention and strife in many and the cause of much bloud-shed in Children and posteritie Fourthly the very Pagans will denie this to be fortitude Aristole will condemne it for foole-hardines Quest 123. Now proceede to the affirmatiue part and tell me breefely what is commanded in this Law Ans The summe of this part is this doe what lyeth in thee to preserue the life body and soule of thy neighbour And here wee shall not neede to dwell long for that hauing seene the deformitie darkenesse and danger of the former sinnes wee may soone espie and see the beautie brightnesse and excellency of the contrary vertues here commended First if wee take some short view of Christian charitie commaunded in the whole Law wee shall the better perceiue what speciall branches of it are commended here vnto vs. Loue or Charitie may well be described to be a supernaturall grace or gift of God proceeding from faith vnfained and from a pure heart kindled and wrought in vs by the sight of the pardon of sinnes and the feeling of the loue of God shed into our hearts First that it is a gift of God Saint Iohn teacheth 1. Epistle Chap. 4.7 Loue commeth of God and euery one that loueth is borne of God and knoweth God Secondly that it resteth in a cleane hart Saint Paul sheweth saying 1. Tim. 1.5 Loue proceedes from a pure heart Act. 15.9 from a good conscience and from faith vnfained Thirdly that it is a consequent and fruit of the pardon of sinnes Christ assureth vs. Luke 7.47 Many sinnes are forgiuen her for she loueth much and faith quickens and informes loue rather then loue faith Fourthly and lastly that here is required the feeling in gods loue appeareth Rom. 5.5 The loue of God is shed into our harts by the holy Ghost which is giuen vs. The commendation of this grace is great in Scripture First it is the girdle and band of all perfection teaching vs how to make right vse of all the gifts and graces wee receiued for the mutuall good and edification one of another Col. 3.14 Secondly it is patient and gentle 1. Cor. 13.14 and so the mother of all peace and concord teaching vs to passe by many iniuries to continue our peace with God and men 1. Cor. 13. Thirdly It is more profitable in the Church then any of the extraordinarie gifts of the spirit as the gifts of prophecying of strange tongues of healing and such like 1. Cor. 13. ver 8. Fourthly it is an infallible testimonie vnto our spirits we are translated from death to life if we loue the Saints 1. Ioh. 3.14 Psal 16.4 Fiftly the Lord Christ labours to beate this into mens hearts Mat. 5.23.28 which men will not receiue without Gods speciall grace haue seasoned them that no seruice to God is accepted without faith to God and loue to men Es 1. Rom. 14. Heb. 11.6 Quest 124. But I pray you let vs heare what speciall branches of obedience be here commaunded Mercifulnes or humanitie to man and beast Ans First as God condemneth all crueltie to the creatures so God commendeth here the cherishing and preseruation of the life of man and beast he hath here set himselfe a patterne and example for vs to follow Psal 145. God is good to all creatures he giueth to beasts their food and to the rauens when they cry Psal 147.9 Pro. 12.10 A righteous man regardeth the life of his beast but the mercies of the wicked are cruell A holy selfe-loue in the preseruation of our owne soules and bodies Secondly A holy selfe-loue is here commended for we must with continuall care endeuor the preseruation of our soules and bodies euerlastingly by the right vse of the means which god in wisdome hath appointed The soule must continually be fed and nourished with the knowledge of God and good things Prou. 10 2â— The lips of the righteous feede many The Soule must be well dieted and for this the book of God prescribeth teaching vs to receiue the word with meekenesse as babes do their milke 2. Pet. 1.1 as the ground the seed 1. Pet. 1.23 as the stock the graft for it is able to saue the soule Iames. 1.19 Next the body must bee preserued with all
be deare and precious vnto him The Sence is this Thou shalt not beare false witnesse that is speake not anie vntruth to the disgrace or hurt of thy brother for anie cause in anie place but speciallie in iudgement All sins whereby our neighbours good name and credit is anie waie impaired is here condemned Quest 143. Doth the Lord here condemne hard conceits and mistrust of heart Ionathan thinks well hopes the best of his father Saul 2. Sam. 20.2 An. Assuredlie the Lord and searcher of all harts here first chargeth vs not to keepe and hide in our hearts anie hard conceits against anie man euer more mindfull of that Apostolicall rule 1. Cor. 13.5 Loue thinketh none euill Contentious proud spirits are full of this sin 1. Tim. 6.3.5 they cannot want as the Apostle speaketh Enuie Strife Railings euill Surmisings And this sin our Sauiour condemnes Mat. 7.1 Iudge not saith hee that is carry not hard conceits and euill surmisings in you hart against any man Hee doth not forbid considerate and wife reproofe by Minister or magistrate or anie godlie admonition but that we censure no man vniustly or hardlie or misdeeme of that which is well done or spoken or to cast downe and condemne anie man for a light fault as for a hainous offence Preiudicium tollit omne iudicium Take heed of this secret poyson for thou canst hardly doe good or receiue good from thy brother so long as thou art possest with this euill sicknesse Quest 144. And how many waies doe men outwardlie yet secretly disgrace their brethren Ans Principallie these three waies first by reueling their secrets Secondlie by foolish iesting Thirdly by flatterie and fained coulored speeches soothing men in their sinnes against God and men First for reueling or discouering of secrets to the disgrace of thy neighbour the Lords iudgement of such a one is this hee wants loue and vnderstanding faithfulnesse and iudgement he respects neither God nor man 1. Pet. 4.8 If loue couer a multitude of sinnes it is a badge of an euill heart to discouer a few infirmities 1. Cor. 13.7 Loue beleeueth all things hopeth all things Prou. 11.12 Hee dispiseth his neighbour in reuealing his secrets is destitue of Wisedome but a man of vnderstanding will keepe silence he that goeth about as a slanderer discouereth a secret but he that is of a faithfull hart conceleth a matter The curse of Cham for this sin may be a warning for all ages Gen. 9.25 Secondly for foolish iesting to the disgrace of other men is here condemned This sinner for that he greeues much tender hearts is a very murtherer as is before shewed in the sixt Commandement Sarah could not beare that scornefull Ishmael in one house with her good Sonne Isaack Gen. 21. And Michol shee lost Dauids heart by her foolish iesting 2. Sam. 6.23 Many proud wits and vaine harts seeke praise for their pleasant conceits and iesting to the shame and greefe of others Preseruatiues against this euill are these First Prayer The mouth of the wicked and the mouth full of deceit are opened vpon mee they haue spoken to mee with a lying tongue They compassed about mee also with words of hatred fought against me without a cause for my friendship they were mine aduersaries but I gaue my selfe vnto prayer Psal 109.3.4 Against such hee prayeth instantlie Psal 35. complaining ver 15. The abiects assembled themselues against mee and I knew not they tare mee and ceased not with the false Scoffers at bankets gnashing their teeth against mee ver 21. And they gaped on mee with their mouthes saying Aha Aha our eye hath seene Secondly Consolation by meditation in the word Psal 119. ver 23. Princes also did sit and speake against mee but thy Seruant did meditate in thy Statutes ver 51. The proude haue had me exceedingly in derision but I remembred thy iudgements of old and haue beene comforted Thirdly remember thy Maister and Lord and Sauiour Iesus Christ they railed they reuiled they mocked him euen in his passion Mat. 27.39.40.41 and hee endured Heb. 12.3 Thirdlie smooth soft and flattring speeches to the hardning of our brethren in their sinnes are here comdemned for in so doing wee hurt their credit and estimation with God and his people Prou. 27.6 The words of a friend are faithfull but the kisses of an enemie are to be detested This euill worme of adulation eates vp the hearts of the foolish as wee see in Herod aduancing himsefe Act. 12.22 after the vaine applause of the people But intollerable and most pernicious is it in the Ministers of Christ who for their owne gaine glory and bellies sake handle the word of God deceitfully with sweet word preaching peace to the wicked Ier. 6.13.14 with faire speech and flattering deceiuing the harts of the simple Rom. 16.18 Quest 145. Proceede to more open sinnes against this Law Ans All lyes and vntruths vttered to the disgrace and hurt of our brothers good name are here condemned Mendacium et falsa sig vocis cum intentione fallendi A lie is an vntruth vttred with an euill purpose to hurt a man in his body goods or good name First the Lord forewarnes his people and condemneth this sinne in all ages by his Prophets Moses Lâ—… 19.11 yee shall not steale neither deale vniustly nor lie one to 〈◊〉 other Dauid Psal 5.6 Thou shalt destroy them that speake lye The Lord doth abhorre the bloody man and deceitfull Salomon Pro. 19.5 A false witnesse shall not bee vnpunished and he that speaketh lies shall not escape The Prince of Prophets Iesus Christ he teacheth vs that Sathan sowes and stirres vp the seede of lyes in mens hearts Iohn 8.44 Yee are of your father the Diuell and the lusts of your father you will doe hee hath beene a murtherer from the beginning when hee speaketh a lye then speaketh he of his owne for hee is a lyar and the father thereof The Apostles they follow then Master Paul to the Ephesians 4.25 Cast off Lying and speake euery man truth to his neighbour for wee are members one of another Saint Iohn in his Reuelation assureth that this sinner is cast downe into hell Reu. 21.8 The Fearefull and Vnbeleeuing and the Abhominable and Murtherers and Whoremongers and Sorcerers and Idolaters and all Lyars shall haue their part in the Lake which burneth with fire and brimstone which is the second death And yet hee addeth that to this number and place belong all that loue to make Lyes Chap. 22.15 Secondly remember that as God is truth and doth abhorre Lyes so if his Image bee renued in vs our tongues must euer expresse the truth of our hearts Psal 15.2 Thirdly and lastly whatsoeuer distinctions and differences men haue found out of this sinne as of the iesting of iniurious and pernicious Lye the Lord without all exception of any hath condemned them altogether The Schoolemen say of the two first Non sunt sine culpa sed non
recouered then this for a fallen witnesse is like an hammer a Sword and sharpe Arrow Prou. 25.18 which wound so dangerously as that few so wounded can be preserued with life And that if thou takest away a mans good name thou dost not onely hurt his heart and life but thou makest him also vnprofitable to many which bee to receiue good by him In giuing testimonie euer remēber these foure poynts first set God and his truth before thy face and remember thou standest in his presēce who searcheth harts Ps 129. Secondly away with affections feare loue and hatred cast thou far from thee Thirdly consider well the cause and matter and not the person of any man Fourthly doe neither adde nor detract from the matter bee it good or euill Secondly the Lord here condemneth all such his vicegerents as peruert iudgement and iustice And here to waigh rightly the greatnesse of this sinne first wee are to remember that God is the Lord of all iustice and true iudgement wherefore their sinne is great if they which occupie his place and stand in his steade peruert iustice and iudgement in his name such corrupt Seruants prouoke him greatly which defile the Lords throne and holy seate of iustice Secondly his great charge ought euer to bee remembred Leu. 19.15 Yee shall not doe vniustly in iudgement for this cause make diligent inquisition Deut. 19.16 Doe as Iob did Chap. 29.12 He sought out the truth and pluckt out the pray out of the vnrighteous mans teeth And take heede of gifts for they blinde the eyes of the wise and peruert the words of the righteous Exod. 23.6.7.8 Quest 148. Proceed to the affirmatiue part Ans First here the Lord chargeth vs that wee haue a religious care for the gaining and preseruation of our owne good name Phillip 4.8 and estimation in his Church and among his people hereof hee warneth vs often in many Scriptures how precious a blessing our good name is A good name is better then a sweet oyntment it comforteth the heart of him which hath it it increaseth marrow and fatnesse in his bones Prou. 22.1 and 15.30 And againe The righteous shall be had in an euerlasting remembrance Psal 112.6 And the memorie of the iust shall be blessed but the wicked shall rot Prou. 10.7 And Salomon assureth vs it is more to be valued then great riches and the price of it is aboue siluer and gold Prou. 22.1 And assuredly the faithfull haue so esteemed it in all ages and seruing God in faith and feare obtained such a name as make them shine like starres and pearles to their great honour before God men and Angels Heb. 11.2 And we are to remember that this grace being lost the best works of men haue lost their grace crowne and credit Gen. 34.30 A good name may not vnfitly be thus described It is a good report for walking in faith and godlinesse with God Description in loue sobrietie and iustice before men without reproofe First that this grace is obtained by faith in Iesus Christ Heb. 11. ver 2. and 39. are cleere proofes Next that this oyntment is compounded of other vertues richly prized with God and his people is no lesse manifest by the testimonie of the same spirit If a good name then must bee purchased by faith and a vertuous conuersation then the first step to it must bee this first to auoid grose sinnes for it is impossible that we should haue faith to please God if wee haue neuer repented vs of dead workes Heb. 6.1 if wee liue and lie in sinne against knowledge and conscience Next wee must also carefully auoide light sinnes as the world accounts them for that is true which Salomon speaketh Like as dead flyes cause to stinck and putrifie the oyntment of the Apothecarie so doth a little folly him that is in estimation for wisedome and for glory Thirdly wee must also with no lesse watchfulnesse auoyde all occasions of sinne in our selues and all occasions of euill reports against our selues The second step to a good name is to bee rich in faith and good workes for they which shall endeuour to honour God in both Mat. 5.16 God will honour them Deu. 26.19 1. Sam. 2.30 Secondly the Lord giueth vs here a speciall charge to speake the truth in all affaires and occasions of this life but then most heedefully when wee are called into his presence into the assemby of Gods into the place of iudgement and iustice which is a type on earth of Gods throne in heauen Zach. 8.16.17 Thirdly here to keepe vs in the obedience of this Law wee must bee mindefull of these rules following First to reioyce when wee heare well of any mans good name and fame Rom. 1.8 Secondly to shew all curtesie and loue to others by countenance word and action Tit. 3.2 Thirdly to giue all doubtfull reports of our brethren the best interpretation 1. Cor. 13.7 Fourthly to reiect all euill reports and flying tales tending to disgrace any man Prou. 25.23 Fiftly to couer infirmities what may bee Prou. 10.12 Sixtly to bee euer plaine and simple without colour or sucke or fraude in any matter 2. Cor. 1.12 Examination of the Conscience First inquire diligently how thy heart is affected towards other men specially thine acquaintance whether thou dost inwardly in heart carry any hard conceits and euill surmises against any man whether in obseruing other folks words and deedes thou hast wrested and constrained them to the worse part if thy consceince plead guiltie this Law condemnes thee Secondly whether thou hast enuied maligned or beene grieued in heart for the graces of God on other men Psal 37. or for their wellfare and prosperitie or whether thou hast wished in heart the downe-fall or disgrace of any man if thy conscience pleads guiltie this Law condemnes thee Thirdly whether thou hast discouered thy neighbours infirmities or any of his secrets to his griefe shame and disgrace or whether thou hast by any sinister meanes gone about to learne the secrets of other men with any purpose to lay them open to their disgrace if thy conscience pleads guiltie this law condemnes thee Fourthly whether thou hast sought by foolish iesting mocking taunting or gibing any way to disgrace other men or to impaire the credit countenance of any by such vaine courses if thy conscience pleads giuiltie this law condemnes thee Fiftly whether by smoothing soothing flattering speeches thou hast hardned any man in his sinnes or extenuated grose sins as light faults if thy conscience pleads guiltie this law condemnes thee Sixtly whether thou hast spoken any vntruth or lye to the disgrace of any man or dissembled the truth or not vttered and maintained it when and as often as iust occasion was offred for the vpholding of any mans credit if thy conscience pleads guiltie this law condemnes thee Seauenthly whether thou hast purposely and wittingly depraued the good speeches or the good proceedings of any man or prouoked others
the Father then the light of one torch or great light doth the light of an other from which it is taken Sundrie persons most impiously haue taken this title vppon them falsely to bee called Gods Christ is the Sonne of God Note it well whosoeuer did it from the beginning of the world to this day he neuer wanted the fearefull signes of Gods wrath vpon him our first parents for affecting diuine honour Gen. 3. lost all their excellencie and beecame the children of wrath Herod was ambitiously impious this way but sodenly the Angell of God smote him The conuersion of the Gentiles is an argument of arguments to assure vs that Iesus Christ was the onely Sonne of God against all Atheists of all ages for how could that be that so many nations should turne subiects to his scepter but that the diuine power of God was in this worke and that this our Lord and God manifested in the flesh was so mightie and powerfull in and by his Gospell to conuert soules vnto him 2. Cor. 10.3.4.5.6 Lastly That Christ is very God speciall rules of proportion require this that Iesus Christ bee very God first It is a worke of omnipotencie to bee a Sauiour of body and soule such a Sauiour was Christ secondly there must bee a proportion betweene the sinne of men and the punishment of sinne The sinne of men being against the infinite maiestie of God must haue a punishment infinite therefore such an infinite Redeemer Thirdly there was nothing could so quench the fierie darts of Sathan Epe 6. and the pollution of sinne in our consciences but the bloud of such an infinite Mediator Fourthly God herein doth manifest his grace and loue vnto vs in that he giues vs such a redemption by his Sonne Rom. 5. and such a satisfaction as should not onely bee equall to our sinne but also by many degrees goe beyond it And these very words that Iesus Christ is the Sonne of God yee haue often set downe in the Scriptures Confer these places 2. Pet. 1.17 Mat. 3. and 17.5 c. So also is hee called the onely begotten Sonne of God Iohn 1.14 Ye saw the glory thereof as the glory of the onely begotten Sonne of the Father full of grace and truth and ver 18. and Chap. 3.16 And thus Iesus Christ our Lord is the onely begotten Sonne of God not by creation nor by adoption nor by reason of the personall vnion of two natures but by nature and as hauing of the substance of the Father before all worlds Quest 25. What vse is there of this title and what comforts follow this Faith 1. Vse Humiliation Ans This serues well both for humiliation and consolation First for humiliation thus When I see that nothing could appease the wrath of God for sinne but the hart-bloud of his onely begotten Sonne I see it cleere that without this Sauiour all the Sonnes of Adam were in the wofull state of damnation hauing so offended the high maiestie of God that nothing could serue for reconciliation but the death of the Kings owne Sonne the consideration and meditation of this I say ought to smite my heart with a holy feare of sinning against God for that so great a price was laid downe for my sinnes 2. Vse Consolation Secondly for our further consolation I am continually as to behold here the inspeakable and infinite loue of God Iohn 3.16 so also to esteeme and value all the works following acted and done by Iesus Christ for mee according to the worthinesse and excellencie of his person Thirdly this gift of God in giuing vs his Sonne Rom. 8 5â— in not sparing his owne Sonne but giuing him for vs all to death this gift I say should moue vs continually to sing in our hearts 3. Praise God alwaies and to say with Dauid My soule praise thou the Lord and all that is within mee praise his holie name my soule praise thou the Lord and forget not all his benefites which forgiueth all thine iniquitie and healeth all thine infirmities which redeemeth thy life from the graue and crowneth thee with mercie and compassion Quest 26. Proceede to the fourth title Where is Iesus Christ called our Lord and wherefore Ans Hee is so called often in the scripture the Angell to the shepeheards so cals him Luke 2.11 and Christ himselfe teacheth it out of the 110. Psal that hee must bee so called And hee is truly and iustly so called because that redeeming our soules and bodies from the bondage of sinne death and damnation not with gold and siluer but with his owne precious bloud hee may challenge vs for his * 1 Pet 1.12 1. Cor. 6.20 owne by good right And this may hee doe also by right of câ—eâ—tion as also by right of his place and office as beeing the head of the Church which is his body whereof I am a member Duties and Consolations which follow this Faith are these First I binde my selfe to an absolute obedience of euerie word of Christ without any exception and that I obey all my Superiours onely in him and for him Act. 4.19 And I must doe him homage in body and soule because he is Lord of both 1. Cor. 6. Secondly seeing hee is become my Lord I must stand firme by faith in him and rest on him in all feares and euils of this life for hee will neuer faile mee nor forsake mee Ioh. 1.5 hee will not suffer any of his to perish Ioh. 10.28 for that all power is giuen him Mat. 28. Thirdly all Gouernours must remember to be as louing fathers to their inferiours for if they be not so they must giue an account to an higher Lord who is set ouer them this the Apostle teacheth Ephe. 6.9 Yee Masters doe the same things vnto your seruants putting away threatning and know that euen your Master is also in heauen Quest 27. Thus farre of the foure titles and of the first most excellent and diuine nature of the Sonne of God now followes his humane nature incarnation and the vnion of both natures in one person in these words Conceiued by the holy Ghost borne of the virgin Mary Tell me first where is Christ said to bee conceiued by the holy Ghost Ans In all Scriptures wheresoeuer he is called the Son of God as Rom. 1.4 Mat. 3.17 Ioh. 1.14 But these very words are found set downe by Saint Mathew Conceiued by the holy Ghost Chap. 1.19.20 Feare not to take Mary for thy wife for that which was conceiued in her is of the holy Ghost And Luke 1.35 The holy Ghost shall come vpon thee and the power of the most high shall ouershadow thee therefore also that holy thing which shall bee borne of thee shall bee called the Sonne of God Concerning the Incarnation of the Sonne of God wee must know that it is a great * 2. Tim. 3.16 misterie and therefore here obserue First who is Incarnate the second
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
the vile Confer Mat. 3. Ier. 15. by the fame of his Gospell preached so will he by his owne immediate voyce and ministry of his Angels make a finall separation in that day betweene the one and the other The sheepe which heard his voyce and testified their faith by their innocency like lambes they shall stand on the right hand They which contrarilie testified their vnbeleefe by their lasciuiousnesse and lusts like Goates shall be set on his left hand Ezech. 34.18 Seauenthly euery mans particular cause shall bee tryed beefore this Iudge by the euidence which his workes shall giue with him or against him 2. Cor. 5.10 Wee must all appeare before the iudgement seate of Christ that euery man may receiue the things which are done in his body according to that he hath done whether it bee good or euill Here the better to assure vs of the truth and certaintie of the Lords proceeding of his particularizing of al things in this action the holy Ghost telleth vs that the Lord hath as it were bookes of record to manifest all and euery work of man and his bookes bee three in number First his booke of prouidence which is the knowledge of all particular things past present and to come Psal 136.16 Secondly his booke of iudgement which is diuided as it were into two parts first his prescience knowing euery thing far more euidently then wee know any thing recorded in a booke before our eyes secondly the second part of the booke of iudgement is the conscience of euery man standing beefore him which shall then bee so qualified by the great power of God that it shall bee able to record and testifie so much of all his particulars as shall serue to testifie his faith and iustification by Christ or his most iust condemnation without Christ The third booke is the booke of life which is the eternall decree of God concerning the saluation of his elect by Christ whose names bee so written in this booke that they being as gods precious pearles can neuer bee lost Of this booke read Esa 4.3 and Exod. 32.32 And of this distinction of bookes Reuel 20.12 And I saw the dead both great and small stand before God and the bookes were opened and another booke was opened which is the booke of life and the dead were iudged of those things which were written in the bookes according to their works And after that mens works are made manifest by these bookes then must they bee tryed whether they be good or euill the Gentiles and Iewes that neuer heard of Christ by the Law of nature which shall proue them inexcusable Rom. 2.12.16 The rest that haue heard shall bee tryed by the Law and Gospell Rom. 2.16 The word of God shall serue as a bill of inditement for the iust condemnation of all such as haue contemned the Law Gospell of Iesus Christ Ioh. 12.48 for the sentence of the Iudge in the last day of generall iudgement shall bee nothing else but a manifestation and declaration of the sentence pronounced and published before by the ministry and preaching of the Gospell touching the iustification and condemnation of euery particular person Eightly after the manifestation of all things and that euery particular conscience sees his blessed iustification by Christ or his iust condemnation by vnbeleefe and for his woorkes then the Iudge shall proceede to his definitiue sentence and this is two-fold The first is pronounced to the Elect in these words Mat. 25.34 Come yee blessed of my Father inherit the kingdome prepared for you from the beginning of the world This sentence is full of affection and loue most sweete and most comfortable recommending the free grace of God their election their adoption and blessednesse in Christ and not their workes for the causes of their saluation and then he addeth the euidence of their Faith by the workes of mercy which they haue done to his members here on earth I was hungry The principall works of men are those which are done to the pore members of Christ Gal. 6.10 and yee gaue me to eate c. The answere of the Saints saying when saw wee thee hungry c. argues that they were far from vaine glory in their works or seeking any iustification by them and Christs last words to them in as much as you did it to the least of these my brethren c. giues vs an infallible argument of Gods child which is not to loue because wee are loued againe but to loue for Christs sake and the liuing members of Christ because wee see his picture and image in them renued this is a speciall grace of God and of this loue speakes Dauid Psal 16. 1. Ioh. 3 chap. All my delight is in thy saints which are in the earth The second sentence pronounced against the reprobate is goe yee cursed into hell fire prepared for the Diuell and his angels for I was hungry and yee gaue me no meate c. in which sentence are contained a heape of woes present and to come For the present what can bee more woefull then to see so many admitted into the kingdome of God and yet themselues shut out and excluded yea peraduenture to see such as they haue hated and disdained and refused to giue any honour vnto as when the rich man shall see Lazarus receiued by God into the kingdome of heauen whom hee vouchsafed not to sit among his seruants and that which is more to see themselues separated haled tugged by an innumerable sort of oughly Deuils out of the presence not onely of God but of their fathers mothers wiues husbands children friends louers and acquaintance who shall deâ—ide and laugh at them forgetting all bands and obligations of nature and reioyce at the execution of God his iustice in their condemnation so that no eye either of God or man shall pittie them nor no teares prayers suites cries yellings or mournings can bee heard or preuaile with him which is their Iudge nor one to mediate or speake for them to reuerse or stay iudgement but needes without mercy without stay without any farewell they shall be presently cast downe to the endlesse easelesse and remedilesse torments of hell Neuer was there poore wretch that was condemned at the tribunall of mortall iudgement to bee compared to this estate for there the conclusion of the Iudges sentence is Lord haue mercie vpon thy soule but here the Lord himselfe shall not onely not shew any token of mercie or louing countenance but also with a voyce surpassing any thunderclap to bee heard in all heauen earth and hell curse them bodies and soules to the pit of hell for euermore And if this were all the present woe yet were not the case so heauie for besides this what guilt of conscience what biting enuie what horrour of minde what distraction what murmuring against the Lord what cursing of themselues their day of birth and father and mother what remembrance