God would haue vs seeke a good name As God requireth it for a duty of loue to our neighbour that we discouer not his secret sinnes either before the Magistrate or otherwise that is to say those his sins by the concealing whereof no perill or hurt groweth to the common-wealth or to any particular and priuate neighbour so he permitteth it as a fruite of loue belonging to a mans selfe that he should not to his owne diffamation disclose his like secret offences vnlesse happily he should find it necessary for the reliefe of his cōscience to make thē knowne to some choise faithfull neighbor according to the instruction of the Apostle Iam. cha 5.16 saying Acknowledge your faults one to another pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent This standeth with good reason For as no man will make knowne his bodily disease The Equitie to that Phisition which would haue no care to do him good so what should induce a man to acknowledge his faults to any that would not tender the spirituall health of their soules c Hereupon also it may appeare that the law of Popish auricular confession of all sinnes both secret and open to the full number in the eare of the Priest to receiue his iniunction of pennance in way of satisfaction to God is an absurd and tyrannous cruelty against mens soules and consciences Likewise their oath ex officio driuing men to accuse themselues according to the pleasure of any mans captious inquisition and demand it is against that gracious liberty which God hath graunted to his seruants in this behalfe And for any to discouer his owne secret corruptions without iust cause and not to singular good ende and purpose would it not be iudged of all to be done either of hypocrisie or of a prophane and vnaduised follie Neuerthelesse if any keeping close his sinnes do harden his hart therein he may iustly feare least God in his displeasure do make him in the terror of a hellish conscience to cry out against himselfe and to be a trumpet of his owne shame as oftentimes it falleth out against such close hard harted sinners But enough of this point for the present We come now to the generall equity of this Commandement What is that The equity of this Commandement may be considered diuerse wayes like as we haue seene in the former Shew here againe how that may be First in respect of God Secondly in respect of our selues Thirdly in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Fourthly in respect of publike society and gouernement Finally in respect of our professiō of the name religiō of God Let vs examine these things particularly And first how can ye declare the equity of this Commandement in respect of God Because he is the God of truth most entire faithful cōstāt in all truth it is most quall that he should forbid his people all vntruth as that vvhich is most directly contrary both to his nature and vvill and also to all his counsels vvordes and vvorkes Your answer is most true whether we consider of God in the vnity of his nature he is the God of truth Ieremie 10.10 Or whether we consider of him as he hath reuealed himselfe in the Trinity of persons The father is the father of truth Iohn 5.30.31 and chapter 8.26.27 The sonne of God is true yea truth it selfe Prouerbs 8.6.7.8 Iohn chapter 1.9 The holy Ghost is the Spirit of truth Iohn 14.15.16.17 and chapter 16.13 and 1. Iohn chapter 5. verse 6. And in the same place verses 7.8.9.10 The ioynt witnesse of the whole Trinity is true from heauen Hence also it is that the word of God is called in a singular and incomparable excellency the word of truth 2. Cor. 6. verse 7. and Tit. 1.9 the faithfull word and Iames 1.18 The counsels and purposes of God are all faithfull and true Hosh chapter 13 verse 14. Rom. 11.29 1. Cor. 1.9 1. Thes 5.24 Iames 1.17 Psal 105 verse 8. and Psal 14.6 All the works of God also are perfect and true they are not counterfeites of things but true substances of things in their seuerall kinds Deut. 32.4 and Psal 112.7.8 and Psalme 119.90.91.7 God therefore being euery way most true must needs in all equity command both true speaking and true dealing in regard of his owne nature Proceed now to declare likewise the equity of this Commandement in respect of our selues How may we perceiue this to be so Insomuch as God hath shewed so great loue on vs that vve should be called his children it is very equall and meete that we should resemble the image of our heauenly father in all righteousnesse and holinesse of truth So indeed do the Apostles of the Lord reason 1. Iohn 3.1 c. and Paul Ephes 4.24 Yea such are their very words Reade also Col. 3.9.10 Now verily such must we be vnlesse we wil shew our selues to be the childrē of the diuel not the children of God Ioh. 8.44 But let vs come to the third point How can you shew the equitie of this Commandement in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Cast off lying saith the Apostle and speake euerie man the truth vnto his neighbour fer we are members one of another Ephes 4. vers 25. A notable and liuely similitude taken from the naturall bodie to the which God hath giuen diuerse members and sundrie faculties and powers vnto them and all for the conseruation of the whole bodie Now therefore were it not an vnequall and a very absurd course that any one member should deale vnfaithfully with another as if the eye should take chalke for cheese as we say or the hand to put a stone to the mouth in stead of bread or ranke poison in stead of wholesome nourishment No lesse absurd were lying in the new work of Gods grace then that should be in the frame of nature whether one Christian should ly to another or that they should tell lyes the one of the other Now fourthly how can you declare the equitie of this Commaundement in respect of publike societie and gouernment The ordinarie course of iustice and iudgement cannot proceede for the defence of the innocent and punishment of the offender neither yet for the ending of controuersies betwixt good neighbors but by the testimonie of witnesses and that also euen vpon their othes for the more certainty of finding out the truth It is true for as the Lord saith Deut. 19.15 At the mouth of two witnesses or at the mouth of three witnesses shall the matter be established Reade also Matth. 18.16 and 2. Cor. 13. which places also were mentioned a litle before And againe Hebr. 6.16 An oth for confirmation is with men an end of all strife It standeth therefore with all equitie that euerie man shold be
A TREASVRIE OF CATECHISME OR CHRISTIAN INSTRVCTION The first part which is concerning the morall Law or ten Commandements of Almightie God with certaine Questions and Aunswers preparatory to the same I haue seene an end of all perfection but thy commaundement is exceeding large PSALME 119.96 Euerie Scribe which is taught vnto the kingdome of heauen is like vnto an housholder which bringeth forth out of his treasure things both new and old MATTH 13.52 LONDON Printed by Richard Field for Thomas Man 1600. TO THE RIGHT VVORSHIPFVL MY SINGVLAR GOOD PATRON Sir Nicholas Bacon Knight AND TO THE LADY ANNE BACON HIS VERIE WORTHIE and vertuous wife in all humble and heartie desire of continuall increase of euery heauenly and spirituall gift and grace from God the Father and from our Lord Iesus Christ RIGHT Worshipfull right dearely beloued and reuerenced in the Lord the regard of my bounden dutie first and then that perswasion which I haue of your fauourable good-will and liking toward me as also of the ioynt-willingnesse of ye both to yeeld the credite of your names both in and for the profession and furtherance of Gods holie Religion and worship by euerie good and Christian meanes in the sight of all men and finding herewithall that God of his rich mercie hath by meanes of your encouragement blessed my poore indeuors that you might as I trust enioy some fruite of them these considerations haue both incited and also emboldened and confirmed me though the vnworthiest of all the Ministers of Gods word whose wise faithfull and learned labours are honorable and precious in the Churches and assemblies of Christ Iesus among vs to make no doubt of dedicating this booke vnto you and of publishing it vnder the credite and as it were the protection of your names Desiring hereby to testifie my speciall thankfulnesse to ye both and to helpe both you and yours and as many others as I might in the right way of the kingdome of heauen Howe worthie a testimonie of such my speciall thankfulnesse to you my so right worshipfull and beneficiall good Patrons as I haue found ye to be vnto me and consequently how worthie your credit and protection and how profitable a helpe to further either your selues or any other in the way of Gods kingdome and chiefly how this booke may be to the glory of God which aboue all things ought to be most respected in euery enterprise we take in hand I leaue it to be determined by that gracious blessing which God himselfe of his infinite goodnesse and mercie according to his owne diuine counsell and wisedome shall vouchsafe to giue vnto it Neuerthelesse seeing I do present to you an interpretation of that part of the most excellent Lawe of the Lord our God which containeth the fundamentall rule and ground of all true wisedome righteousnesse and holinesse before him and therewith also a manifold collection of diuerse necessarie and profitable discourses incident to the same from the rest of the holy Scripturs of God such as are the equitie of the same most holy and righteous Law the curses threatened against the trangressions thereof the blessings promised to all perfect obedience not onely in generall but also concerning euery particular commandement of the Lawe with a declaration likewise of the onely perfect obedience of our Sauiour Christ to all and euery commandement and of our owne perfect disobedience as well in corruption of nature as in error and transgression of life vntil we be ingrafted into Christ and sanctified by the holy Ghost as also after we are so ingrafted sanctified and renued vnto God that our obedience at the best is onely as we may say inchoate and but begunne alwayes in this life remaining still vnperfect so that it is of grace only through our Lord Iesus Christ and not by worth and merite that either it or our selues are accepted with God Finally seeing the excellent vses of the Law of God in all these respects are here presented vnto you and that in such sort as all these points haue not bene so fully gathered together as it were many labours into one as by the grace of God ye shall find them here gathered and sorted to your hands all tending to instruct vs to true humiliation in our selues that we might most happily reioyce and glorie in the Lord and be partakers of his glorie in the end I haue now good hope vpon the premises that with your fauorable construction of al things and without iust offence to anie other I may in such modestie as may well beseeme an humble seruant of God desire ye to esteeme this booke as worthie for the Lords cause not onely that countenance and safegard which your worthie names and credite may procure it but also your verie diligent and carefull reading perusing and pondering of it as that treasure which God would haue in speciall manner weighed out tendered and appropriated to you I beseech ye therefore right Worshipfull in the Lord receiue ye this writing not so much from me vnworthie poore wretch as from the gracious good hand of God who hath as I trust prepared and furnished it from the treasurie of his riches for the spirituall inriching of your soules to his heauenly kingdome as a fruite and blessing vpon you for your speciall fauour to me and other his seruants for his sake how frayle and earthen soeuer the instrument is which it hath pleased him to vse in this ministerie seruice toward you And for the same cause also do I humbly beseech ye to make the best spirituall gaine of it to the vttermost of that wherunto it may possibly be improued by you To this end as I began so do I still and by Gods grace shall so long as I liue as humbly and instantly as I shall be able beseech God our heauenly father who onely hath the full treasurie of spirituall riches fully sufficient for all that be his that it may please him of his bounteous mercy more and more to replenish you and yours with all heauenly graces blessings and comforts vntill ye may together with the rest of his Saints attaine to his euerlasting kingdome of glorie euen for his most deare sonne our Lord Iesus Christ his sake of whose fulnesse onely we must all receiue euen grace after grace whatsoeuer we receiue To him therefore together with the Father and the holy Ghost one onely true God almightie and most wise most righteous and most mercifull â—â—â—nall infinite and incomprehensible be all bleâ—â—â—ng and thankes all praise honour and glorie both now and for euermore Amen Your worships in the Lord most bounden ROBERT ALLEN TO THE REVEREND AND LEARNED EXAMINERS and Readers humble and heartie salutation in Christ IT may well be Reuerend fathers and louing brethreÌ„ in the Lord that your graue and godly mindes being iustly setteled in preiudice against all vainglorious or vnaduised needlesse atteÌ„pts to write and publish bookes as against that wherein the vaine and curious
Abraham as the holy storie plentifully reporteth seeing he was a true worshipper of him c. reade 2. Chron. 20.7 Isa ch 4.18 But in the reason of the commandement which are the words of the curse against Idolaters They are these For I the Lord thy God mighty and iealous do visite the iniquitie of the Fathers vpon the Children vpon the third generation and vpon the fourth on such as hate me What meaneth the Lord when he saith he will visite the iniquitie of the fathers on the children His meaning is that he will seuerely punish this grieuous sin of Idolatrie God indeede doth not visite and make inquisition for sin in vaine but finding it he taketh vengeance of it as we may obserue his proceeding against Sodome and Gomorrha and the cities adioyning Gen. 18.20.21 and chapter 19.23 Read the 1. chapter of Zephaniah where the threatning of the punishment is ioyned with the visitation and search for sinne diuerse times in that chapter And the Lord professeth himselfe specially wroth as we see in this place against this sinne of Idolatrie which he accounteth a spiritual and most filthie fornication Remember againe Ezechiel chapter 16. chap. 8.15 and Iosh 24.19.20 The Curse Yea let vs marke in reading of the holy Scriptures we shall find that the Lord is not more often nor more earnest against anie sinne then against this of Idolatrie Read Deut. 27 15. EZek. 14.34.5 ch 8. vers 8.9.10.11.12 both secret and open which is the peruerting of his whole true religion as hath bene answered in our entrance vpon the interpretation of this commandement What is the punishment and curse which God threateneth Vnquietnesse and turmoile of conscience with many bodily calamities here in this world and after this life euerlasting and most wofull destruction both of bodie and soule in the world to come if it be not preuented by true repentance Reade Psal 16.4 Isa 2.19.20.21 and chap. 8 21.22 ch 16.12 and chap. 47.11.12 c. against the Babylonians and chap. 57.10 c. 20.21 against the Israelites And Hosh 8.7.8 chap. 10.15 1. Corinthians 6.9 1. Peter 4.3.4.5 and Reuel 22.15 But why doth God call Idolaters haters of him seeing they say they do that which they do of singular loue deuotion and zeale which they beare vnto him Because Idolaters can no more loue God in truth then the adulterous woman can loue her husband howsoeuer she speaketh him faire and flattereth with her lippes This indeede doth the Lord giue all Idolaters plainely to vnderstand if they had grace to see But that we may hast forward the threatening as we see is not made against Idolaters themselues onely but also against their children and posteritie to the third and fourth generation Is not this vnequal thinke you that God should punish the children from one generation to another for the fathers offences It is rather of wonderfull mercie that he doth so graciously limite and restraine the curse seeing he might iustly withdraw his grace from the whole posteritie of the Idolaters as from an illegitimate and bastardly seede seeing he hath asmuch as in him lyeth made the condition of the couenant of this spirituall mariage vtterly voyd and frustrate Yea and herein also doth the wonderfull mercie of God more clearely vtter it selfe because he doth not so cast off the next generations of the idolaters but whosoeuer of them will forsake the sinne of their fathers and be true worshippers of him they shall not onely be accepted themselues but the couenant also shall in them be renewed to their children and posteritie for euer whosoeuer among them shall abide faithfull therein Reade Ezek. chap. 18.1 c. to the end and chap. 20.18.19.20 reade also Psal 78.4 c. 7.8 and Ier. 3.1 Hosh 3. Here therefore is wonderfull mercie indeede And further also the verie curse it selfe serueth to exceeding gracious purpose that is both to feare parents from idolatrie euen for that loue they ought to beare to their posteritie welfare of their children both in soule and body and also to withdraw children from the example of their idolatrous parents which is for them a verie daungerous inducement to idolatrie and so to the vtter vndoing of all that should come of them to the third and fourth generation by a pitifull interruption of the course of Gods mercies toward them But all this concerneth those children that liue to come to knowledge What is to be said of those children of Idolaters which dye before they can discerne of the Idolatries of their forefathers shall all such be condemned They are doubtlesse in a feareful estate neuerthelesse we must in feare and reuerence leaue the secret iudgements of God to himselfe who will in due time shew himselfe most righteous in all his vvayes So said Moses Deut. 29.29 Secret things belong to the Lord our God c. Yet thus far may we be in good hope that notwithstanding they are cut off from the benefite of the couenant of the Law which is not made to thousands but vpon condition of the childrens faithfulnes in their generations after the example of their godly parents some of them may be saued through the grace of that couenant which was made to Abraham according to the free electiō of God in Christ Iesus before this couenant of the Law was made and which is established vpon better promises Heb. 8.6 Hitherto of the curse against the transgressors of this Commandement which as was said is the first part of the reason The Blessing the second part followeth In what words is that contained In these For I the Lord thy God do shew mercie vnto thousands to such as loue me and keepe my commandements What is that mercie which the Lord will shew them He will blesse them with all blessings of this life so farre as shall be good for them but more specially he will giue them abundance of true spirituall comfort here in this world and euerlasting happinesse and glorie in the kingdome of heauen Yea he will bestow these mercies not onely vpon themselues but also vpon their posteritie to a thousand generations That is euen to the worlds end and for euer and euer Reade Deut. ◠9. and Psal 105.8 So great is the largenesse of Gods most gracious couenant to all that truely loue God in dutifull and thankefull regard of his most tender as it were mariage loue toward them and in loue as a fruite thereof do purely and chastly worship him and keepe his commandements For the loue of God in vs is the immediate roote and fountaine of all our obedience euen as his loue toward vs and the sweetnesse thereof apprehended and felt in our harts by faith is the original first cause of our loue to him But shall all the posteritie of the true worshippers of God be thus blessed and saued without exception No but they onely which keepe couenant with the Lord following the
the spirit of sanctification For do not such vse to say when they are perswaded withall by this reason of a good name What care I what any man thinketh or speaketh of me let them say what they will I care not a pinne c Thus rude and brutish is our naughtie nature Who therefore may truely deny that we are not through the corruption of nature and because of the euill fruites thereof against this Commaundement iustly accursed damnable in the sight of God So then vnlesse as was answered we shall find redemption and iustification by our Sauiour Christ how many of vs all thinke to escape the eternall wrath and condemnation of God It is therefore to great good purpose that we consider of some proofes that may assure vs that our Sauiour Christ who hath dyed for these our sinnes as well as for any other hath also perfectly obeyed this Commandement as well as he hath done the other that so we may know him to be a perfect Sauiour What proofe haue you for this We haue euident proofe of it in that it is euerie where in the holy Scriptures testified that our Sauiour Christ is not onely true but also the very truth it self to all that shall truly beleeue in him and vnfainedly repent of all their errors and thenceforth indeuour to mind and speake the truth from their hearts Our Sauiour Christs peâ—fect obedience for vs. For we know saith the Apostle Iohn speaking of himselfe and all true Christians that the Sonne of God is come and hath giuen vs a mind to know him which is true and we are in him that is true that is in his Sonne Iesus Christ he is very God and eternall life 1. Iohn 5.20 This onely one place is a sufficient proofe but as was truly aunswered we haue many other testimonies both former in that part of the holy Scriptures which is called the old Testament and later in that part which is called the new Of the former we reade Prou. chap. 8. vers 6.7.8 and Isa chap. 11.1 Concerning the later we reade Reu. 3.7 and vers 14 Moreouer Iohn 1.6.14 and chap. 5.19.24 and in manie other places where the manner of our Sauiour Christ his deliuerie of his doctrine with this doubled asseueration verily verily is worthie to be noted to this our purpose Neither is Iohn Baptist onely a witnesse that our Sauiour Christ is the truth verses 32.33 of the same chap. but also God the father himself and the diuine works which our Sauiour Christ wrought in his Fathers name as it followeth in the same chap. vers 36.37 vers 39. The holy Scriptures giue the same witnesse of him And more particularly the writings of Moses verse 46. Reade also concerning the testimonie which our Sauiour giueth of himselfe Ioh. chap. 14.6 and chap. 8.14.15.16.17.18 vers 45.46 Thus then seeing our Sauiour Christ to speake in the most generall signification of all truth is most true yea in himselfe euen the most excellent and perfect truth it selfe yea and vnto vs the way the truth and the life and seeing the Father from whence our Sauiour Christ is come who is the God of truth and the holy Ghost also who is the Spirit of truth giue witnes of Christ that he is very truth what letteth why we should not assure our selues that he is true in the particular obedience of this Commandement yea what letteth that we should not beleeue that he hath perfectly obeyed this Commandement as well as he is perfectly iust in the obedience of the 8. Commandement and chast in the obedience of the 7. and meeke in the obedience of the 6. and dutifull to parents and to all superiors in the obedience of the 5. And the rather because our Sauiour Christ professeth that this was the cause why he came into the world that he might giue witnesse to the truth for the benefit of so many as should receiue his testimonie thereof Ioh. 18.37 In this Christ therefore must we beleeue to the end that we being lyers in our selues may be true in him and clothed with his righteousnesse touching this Commandement as wel as with his obedience to all the rest For if we do not beleeue in this Christ of whom it is testified that he is euerie way perfectly true we cannot be saued as Christ himselfe affirmeth Ioh. chap. 8.24 Except ye beleeue saith our Sauiour Christ that I am he ye shall dye in your sinnes And finally this also we must know that if we be in Christ we must of necessitie or rather we shall by his grace truly repent of all the lyes and slaunders that we haue made and of all other our transgressions against this Commaundement Yea putting away all lying c. we must haue vnfained care both to speake and to do the truth in some measure of true and perfect loue both to God and man labouring also to increase more more therein Read Philip. chap. 4.8 Let this suffice therfore for the vse of the whole doctrine of this ninth CoÌ„mandement And so come we now to the last which is a most worthie conclusion of all the rest Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maid nor his oxe nor his asse neither any thing that is thy neighbours For the vnderstanding of this last Commandement besides that we must keepe in mind that which was said concerning the former Commandement who is to be taken for our neighbour we haue furthermore to inquire of these two things First what the Lord meaneth by this word couet that is what be the euill corruptions and sins of our nature comprehended vnder it And secondly which be the things of our neighbour which he forbiddeth vs to couet Shew therfore in the first place what the word couet meaneth To couet is to haue any the least lust desire or motion in the mind after any thing that is our neighbours The Lord hath forbidden coueting or longing with all vnlawfull desire after any thing that is our neighbors in the Commaundements going before How it is distinguished from the former Commandements For in the 8. Commaundment he hath forbidden vs to couet our neighbours house or any part of his worldly riches In the 7. Commaundement he hath forbidden vs to couet or lust after our neighbours wife c. as our Sauiour Christ expoundeth that Commaundement in the 5. chap. of Matthew Yea this corrupt coueting or Iusting this longing after desiring or wishing for all these are one it is as it were a short and summarie abridgement of all sinne The coueting or desiring after diuine honour and glorie that is after any honour and glorie aboue that is meete for a creature as Eue was tempted by the Diuell to desire to be like God it is the transgression of the first Table All coueting or lusting which tendeth to the hurt of our neighbour is a generall transgression of the second Table
It followeth that we inquire into the blessing of God vpon superiours whosoeuer shall deale honourably according to the office of their seuerall places and callings toward their inferiours And first what is the blessing vpon naturall parents which bring vp and gouerne ther children as they ought to do The father of the righteous shall greatly reioyce and he that begetteth a wise sonne shall haue ioy of him Thy father and thy mother shall be glad and she that bare thee shall reioyce Prou. chap. 23. verse 24.25 This presupposeth good education as a meanes of this wisdome and righteousnesse of the child according to that which followeth in the same booke of the holy Prouerbs chapter 29.15.16 17. The rod and correction giue wisedome but a child set at liberty maketh the mother ashamed c. Correct thy sonne and he will giue thee rest yea he will giue pleasure to thy soule And otherwise we know according to that chap. 22.15 Foolishnesse is bound in the heart of a child c. wherefore chap. 13.24 it is sayd Chasten him betimes This is the blessing of God vpon good parents What is the blessing vpon good Princes and rulers who are foster fathers to the people of God in the Church and common-wealth Mercy and truth preserue the King for his throne shall be established vvith mercy Prou. chapter 20.28 And chap. 29.14 The throne of the king which iudgeth the poore in truth shall be established for euer Reade also 1. Kings 2.1.2.3.4 where king Dauid chargeth his sonne Salomon to do the office of a king couragiously c. with a most comfortable incouragement from the assurance of Gods blessing according to his gracious promises in the same behalfe and namely of this that his posterity should sit vpon the throne of Israel reade the the words of the text All the godly kings are mirrors of Gods blessing this way as the holy stories of them do declare And namely it is sayd of the good King Iosiah Ier. 22.15 Did he not eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and poore he prospered Was not this because he knew me sayth the Lord What is the blessing of God vpon Ministers of the word which do the part of fathers and nources in feeding and tendring the flocke of Christ Feede the flocke of God which dependeth vpon you sayth the Apostle Peter caring for it not by constraint but willingly not for filthy lucre but of a ready mind Not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glory 1. Epistle chapter 5. verse 2.3.4 What is the blessing of the husband which is louing and kind to his wife God maketh the vviues of such faithfull to them to the preseruation and establishment of loue betwixt them which is a blessing farre aboue the iewell of most excellent price according to that we reade Prou. 31.10.11.12 What is the blessing belonging to good maisters and gouernours of families which rule their seruants with a parent-like minde and deale equally iustly and beneficially with them as they are commaunded Colossians 4.1 and as hath beene alledged before out of the fifteenth Chapter of Deutronomie God blesseth the habitation of the righteous Prou. 3.33 And in that 5. chap. of Deut. verse 18. God will blesse beneficiall maisters in all things that they do Reade also Ephes 6.8.9 where the Apostle requiring like dealing from the maisters toward their seruants doth not doubt to giue them to vnderstand that there is the like blessing belonging also vnto them Now finally what is the blessing belonging to such as being elders in yeares giue good example to their youngers and be teachers of good things They shall be filled with dayes as the Lord sayth by his Prophet Isaiah and he that is an hundreth yeares old shall dye a young man chapter 65.20 Reade also verse 22. And Iob chap. 5.26 They shall go to their graue as corne which commeth in due season into the barne Thus large is the blessing of this Commandement which spreadeth it selfe farre and neare ouer high and low and therefore in all good proportion ought it accordingly to be very carefully regarded and obeyed of all or else we must needs acknowledge the curse so much the more iustly due vnto vs. And this we are hencefoorth to search out for the awaking of our drowsie consciences as we haue done the blessings that they might be as a treasury of comfort vnto vs while we indeuour to walke in the holy wayes of God in our seuerall callings c. First therefore what is the generall curse of God vpon all both superiours and inferiours whosoeuer shall refuse to giue honour to God in the obeying of this his ordinance both for honourable gouernement and also for dutifull subiection God doth for this cause in his iust displeasure sometimes dissolue the good order of pollicy and gouernement vvhich he had established for the common benefit of his people either by setting ouer them euill Rulers or leauing them to confused mutinies and rebellions from among themselues or else by giuing them ouer into the hands of tyrants and forrayne Lords and gouernours But let vs consider of the curse more particularly The Curses And first concerning vndutifull and disobedient inferiours What is the curse of God against vndutifull children specially such as shall stubburnely and contemptuously rebell against their naturall parents of whom it is sayd Prou. 30.11 There is a generation which curseth their father and which do not blesse their mother What I say is the curse of God against such God in his ciuill course of iustice among his people of Israel commanded that such should be stoned to death So indeed we reade Deut. 21.18 c. Rehearse the place of Scripture If any man haue a sonne that is stubburne and disobedient which will not hearken vnto the voyce of his father nor to the voice of his mother and they haue chastened him and he would not not obey them Then shall his father and his mother take him and bring him out to the Elders of his Citie and to the gate of the place vvhere he dwelleth And they shall say to the Elders of the Citie This our sonne is stubburne and disobedient and he will not obey our admonition he is a riotour and a drunkard Then all the men of his City shall stone him with stones vnto death so thou shalt take away euill from among you that all Israel may heare it and feare Reade also Exod. 21.15 and verse 17. Leuit. 20.9 Math. 15.4 Deut. 27.16 Prou. 20. verse 20. c. chap. 30.17 What is the curse vpon rebellious subiects and such as shall curse their Rulers A seditious person seeketh onely euill but a cruell messenger shall be sent against him Prou. 17.11 And chap. 30.31 There is no rising
vp against the king wherefore worthily is the exhortation of the father to the sonne to be harkened vnto chap. 24. vers 21.22 My sonne feare the Lord and the king and meddle not with them that are seditious for their destruction shall rise suddenly and who knoweth the ruine of them both What is the curse against those that despise the faithfull Prophets and Ministers of the word of God He that despiseth you despiseth me sayth our Sauiour Christ to his Ministers and he that despiseth me despiseth him that sent me as hath bene answered before Luke 10.16 And therefore the curse of this sinne must needes be a grieuous curse For no man can despise the Lord and be innocent before him Shew it by some example wherein God would haue his wrath against this sin be euidently seene and discerned of all In the 2. chap. of the 2. booke of the Kings ver 23.24 we reade that little children of the idolatrous people of Bethel came out of the City and mocked the true Prephet of God Elisha as he went by the way vsing these reprochfull speeches Come vp thou bald-head come vp thou bald-head come vp thou bald-head Whereupon the hold Prophet turning backe by the Spirit of God discerning the spitefulnesse of these idolatrous and vngracious boyes he cursed them in the name of the Lord and the Lord sent two beares out of the forrest which did teare in peeces two and forty of them A fearefull iudgement for all children to take warning by yea and for parents also to take warning that they bring not vp their children in contempt of the faithfull Ministers of the word Yea further for this sinne were all the people of Israel and Iuda destroyed and led into captiuity after they had hardened their hearts to despise and mocke at the Prophets of God 2. Kings 17.13 and 2. Chron. 30.10 and chap. 36.16 What is the curse against the wife that despiseth her husband Mical despising Dauid in her heart when he daunced for ioy of bringing home the Arke of God was for the same cause made childlesse all her life 1. Chron. 15.29 and 2. Sam. 6.23 This is reuealed by the Spirit of God to haue bene her curse neither is it to be doubted but euery cōtemptuous wife hath some curse or other from God in that respect Now what is the curse against the vndutifull and vnfaithfull seruant The seruant which doth wrong to his maister shall receiue for the wrong which he hath done and there is no respect of persons Coloss 3.25 Against vnfaithfulnesse the Lord giueth all seruants warning by the example of his punishment vpon Gehazi the seruant of Elisha the Prophet 2. Kings 5.27 vpon whom God casteth the leprosie of Naaman for his crafty dealing to get money and apparell of Naaman fraudulently in his maisters name What is the curse against those that be vnthankefull and contemptuous against such as haue bene good and beneficiall vnto them whether patrone friend Phisition Lawyer or any other He that rewardeth euill for good euill shall not depart from his house Prou. 17.13 What is the curse against those that despise their elders in yeares yea though they be otherwise their inferiours Of all such it is sayd God resisteth the proude 1. Peter 5.5 Luke 14 11. Whosoeuer exalteth himselfe shall be brought low Reade Iames 4. verse 5.6 It is a great sinne for any to despise age as Iob giueth to vnderstand by his complaint against it chap. 30.1.12 and therefore it cannot be but the Lord will punish it And we say in our common speech mocke age and see what will come of it Our owne consciences if there were no other law would tell vs that it must be punished And that commeth here againe to be considered which fell vpon the wicked children of Bethel rather because they mocked Elisha who was a man of yeares and reuerend grauity besides that he was a Prophet of the Lord. Thus farre of the curse against vndutifull inferiours who are all and euery of them accursed before God here in this world beside that they haue no portion in the kingdome of heauen if they find not grace to repent which is the heauiest and wofullest curse of all It remaineth that we inquire now of the curse against superiours which abuse their power and authority or any other excellency wherewith the Lord hath honoured them aboue others And first what is the curse of God against naturall parents which walke not aunswerably to the honour of their place We haue seene in the third Commandement the fearefull iudgement of God vpon Eli because his sonnes ran into a slaunder and he stayed them not 1. Sam. 3.13 But more generally Psal 78. verse 5.6.7.8.9.10 and verses 56.57.58.59.60.61.62.63.64 Because fathers in Israel did not teach their children the wayes and commandements of God as he had commanded them but were disobedient and rebellious and did not set their heart aright nor keepe their spirit faithfull vnto God therefore he was wrath and greatly abhorred Israel so that he forsooke them and gaue thē their choise men their maidens and their Priests to the fire and sword of their enemies Reade also Ezek. 16.20 the like yea rather a greater iudgement because their children which God challengeth as borne vnto him were by them brought vp and dedicated to the seruice of idolatry What is the curse against the Prince or Ruler that gouerneth wickedly tyrannously and not like a father Tophet that is to say hell or the place of destruction is prepared of old it is euen prepared for the king he hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord is like a riuer of brimstone which doth kindle it Isa chap. 30.33 What is the curse against the wicked Minister of the word which tendreth not the flocke of Christ as a father and nource among them O idole shepheard that leaueth the flocke the sword shal be vpon his arme and vpon his right eye His arme shall be cleane dried vp and his eye shall be vtterly darkened sayth the Lord by his Prophet Zacharie chap. 11.17 What is the curse against the husband that is vnkind and churlish to his wife He is therein a curse to himselfe for he troubleth his owne flesh he hindreth the ioy of his owne heart and interrupteth the course blessed of prayer which is one of the best factors and friends that the married couple hath 1. Peter 3.7 What is the curse against maisters that deale hardly with their seruants Because the cruell maisters in Israel did not set their seruants free as God commaunded their fathers when he brought them out of the land of Egypt out of the house of seruants behold sayth the Lord I proclaime a liberty for you to the sword and to the pestilence and to the famine and I will make you a terrour to all the kingdomes of the earth Ieremy chapter 34. verse 17. Reade from the 6. verse