vvritten of the Serpent is to be vnderstood of the Diuell vvhose instrument onely the Serpent vvas You answer truly as may euidently appeare by conference of other places of the holy Scriptures with this third of Genesis as 2. Cor. 11.3.14 and Reuela 12.3.4 7.8.9.10.11 and Rom. 16.20 reade also Iohn 8.44 and 1. Epistle 3.8.10.12 Act. 26.18 2. Cor. 4.4 Ephes 2.2.3 Chap. 6.12 and 2. Tim. 2.26 and. 1. Pet. 5.8 and finally 2. Pet. 2.4 c. And in the Epistle of Iude the 6. verse But though Adam and Eue the first man and woman fell away from the Lord lost their first estate and pulled miserie vpon themselues what proofe haue you that it is so likewise with all their posterity In the fift Chapter of the Epistle to the Romanes verses 12.13.14 in these vvords Wherefore saith the Apostle as by one man sinne entred into the vvorld and death by sinne and so death vvent ouer all men for asmuch as all haue sinned For vnto the time of the Lavv vvas sinne in the vvorld though sinne is not imputed or rather not regarded where there is no Lavv. Also death reigned from Adam to Moses euen ouer them that sinned not after the like manner of the transgression of Adam vvho vvas a figure of him that vvas to come This place doth plainly confirme it indeed And it is iust with the Lord that it should be so no lesse then the attainder of the children of a traytour is accounted iust with men vntill the Prince of his clemency mercy shall pardon restore them The issue therefore of all is this that we haue very iust and also exceeding great cause in godly sorrow to lament and bewaile our sinne and to turne to the Lord by true repentance vtterly denying our owne wisedome which is nothing but folly and our owne righteousnesse which is meere iniustice c. if happily we might find fauour with God c. But haue we of our selues due conscience and remorse of sinne so to do Mans recouery not of himselfe We haue it not neither can vve possibly attaine vnto it vnlesse God of his free grace and mercy vouchsafe to giue it that is vnlesse he do by his word and Spirit mightily quicken and awaken our dead and drousie consciences and also mollifie our hard and stony hearts Nay rather vve blesse and thinke our selues happie in putting farre away the consideration of these things from vs euery one excusing and iustifying himselfe against God though we go on in neuer so vvicked and godlesse a course Shew some proofe of this that you say In the 17. Chapt. of Ieremie the 9. verse The heart is deciptfull and vvicked aboue all things vvho can know it I the Lord search the heart And againe Prouerbs 16.2 All the vvayes of a man are cleane in his owne eyes but the Lord pondereth the Spirits Thus therefore it is plaine and manifest euery way that naturally we neither know God nor our selues aright and that our corruption vanitie sinne and miserie is aboue all that we can conceiue so that infinite cause haue we to renounce our selues and all opinion of our owne wisdome and goodnesse so submit our selues to seeke our wisdom from the instruction of the word of God and that our hearts may be renewed by the grace of his holy Spirit and that we should pray vnto him earnestly and continually and vse all good and holy meanes appointed of God himselfe to the same end that so happily we may be blessed of him And so come we now after all former questions premised to the parts of Christian Catechisme and instruction mentioned in the beginning of this our exercise whereunto as was sayd all that hath hitherto bene discoursed hath as it were paued the way Rehearse the Law or ten Commaundements of Almighty God God spake all these vvords and sayd I am the Lord thy God c. We begin with the Law that is with the ten Commandements of Almighty God because they are that portion of Scripture which God hath specially sanctified to discouer vnto vs The Law of God detecteth sinne c. and to cause vs in and by his wisedome to see our owne folly by his holinesse our prophanesse by his righteousnesse our sinne and by our sinne our owne most iustly deserued death and damnation but not that we should peremptorily and without all bayle and maineprise as we may say be condemned but rather that we might be led to Christ Iesus thereby and so in him find wisedome holinesse righteousnesse redemption repentance and godlinesse of life here in this world and life euerlasting with all glory and happinesse hereafter in the kingdome of heauen To the which end and purpose let vs now in the feare of God trusting in his grace and in the blessed direction and comfort of his holy Spirit enter vpon the interpretation of the same the most wise holy and righteous Law of the Lord our God And yet because these words Law sinne curse repentance vertue or righteousnesse and blessing will be of often and necessary vse in this part of our exercise and therefore also necessary to be well vnderstood of all it shall be good for vs in few words to set downe the meaning of them before we come to the particular interpretation of the Commandements I aske therefore what this word Law meaneth The Lavv of God is a deuine rule or doctrine vvhich teacheth and commandeth the perfect righteousnesse of vvorkes That it is so we may perceiue by that we reade Leuit. 18.5 and Rom. 10.5 What is sinne It is the transgression of the Lavv either in deed vvord or thought neuer so litle swaruing from it So doth Saint Iohn define sin 1. Epistle chap. 3. vers 4. And Rom. 7.7 Lust is sinne And Marke 7.21 our Sauiour Christ telleth vs that wicked thoughts defile a man What is the curse of the Law which is the reward of sinne It containeth all the heauy and vvofull effects of Gods wrath that is to say all the plagues and punishments both of soule and body in this life and the euerlasting torment of hell fire in the vvorld to come This is plainly layd forth Leuit. 26. from the 14. verse and Deut. 28. from the 15. verse What sinne curse blessing c. do meane c. And Chap. 29.18.19 c. and chap. 32.22.23.24.25 and Isaiah 30.33 and Matth. 25.41 What is repentance whereby if it be of faith the curse may be auoyded It is an vtter forsaking of all sinne proceeding of hearty sorrovv for it vvith vnfeined hatred and strife against it and a zealous following of all true godlinesse and vertue vvith constant ioy and delight therein That this is the nature of repentance reade Isaiah 1.16.17 Amos 5.15 Rom. 12.9 2. Cor. 7.1.10.11 and Prouerbs chap. 21.15 It is ioy to the iust to do iudgement What is vertue or righteousnesse which is the chiefe fruit or part of repentance It is perfect
perceiueth not the things of the spirite of God for they are foolishnesse vnto him 1. Cor. 21.14 neither can he know them because they are spirituallie discerned And againe 2. Cor. 3.5 We are not sufficient to thinke any thing pertaining to the kingdome of God as of our selues The Greeke word icanoi may well be Englished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that also more significantly to the purpose of the Apostle Naturall knowledge insufficient VVe are not fit nor haue no aptnesse c. But can we not by the light of our naturall vnderstanding know God by looking as it were in a glasse vpon that wisedome and power of his which shineth in his creatures nor be sufficiently prouoked by his accustomed goodnesse powred forth vpon vs in them to know and beleeue in him to loue feare worship and serue him to his honour and glorie and to our owne saluation No neither but we are so much the rather left without excuse before God because we through the dimnesse of our naturall sight knowing him but weakely and vnperfectly by his creatures cannot neither are desirous to bend our hearts and minds worthily to glorifie him as God It is true for so the Apostle Paul teacheth Rom. 1.20.21 and 1. Cor. 1.21 I aske therefore where that knowledge and faith which is sufficient for saluation and to the perfect guiding of vs in the right way of glorifying God here in this life is to be found Deut. 4.2 Pro. 30.6 Psal 105. 2. Tim. 3.15 Onely in the holy Scriptures and written word of God wherof it is said Thy word is a Lanterne to my feet and a light to my steps And againe the holy Scriptures are able to make vs wise vnto saluation through the faith which is in Christ Iesus Which are those holy Scriptures you speake of The bookes of Moses the Prophets and the Psalmes in the old Testament and the writings of the Euangelistes and Apostles of our Lord Iesus Christ in the New So indeed doth our Sauiour Christ deuide the holy Scriptures of the old Testament Luke 24.44 How many are the bookes of Moses They are fiue Which are they The first is called Genesis The second Exodus The third Leuiticus The fourth Nombers The fift Deuteronomy Which are the bookes of the holy Prophets First there are foure more larger then the rest Isaiah The holy Scriptures the onely ground of Catechisme and which they be Ieremie Ezechiel Daniel And then there be other twelue which are called the lesser Hosea Ioel Amos Obadiah Iona Micah Nahum Habbakuk Zephaniah Haggai Zechariah Malachi Malachie being the last of the Prophets endeth his Prophesie with foretelling the comming of Iohn Baptist wherewith the Euangelistes do begin the writings of the new Testament And thereby it appeareth that both the Old Testament and the New are one intire Scripture giuen by the same Spirit But we must needes vnderstand more vnder the name of the Prophets then these 16. which you haue alreadie rehearsed or else the diuision of our Sauiour Christ shold not comprehend all Shew therefore furthermore how manie be remaining of them and which they be There are also 16. bookes of them that is to say One of Ioshua One of Iudges One of Ruth Two of Samuel Two of the Kings Two of the Chronicles One called Esra Another Nehemia The booke of Esther The booke of Iob. The Prouerbes of King Salomon Ecclesiastes or the Preacher And the Song of Songs Of the Old Testament the booke of the Psalmes onely remaineth the which in the Hebrew is deuided into fiue partes How manie are of them in all The whole number of them is one hundreth and fiftie These are the holy Scriptures of the Old Testament shew likewise which be the bookes of the New Testament and first how manie are the writings of the Euangelistes VVhich be the holy Scriptures They are foure which be called after the names of those that wrote the most ioyfull Historie of the Gospell of our Sauiour Christ Who are they Mathew Marke Luke and Iohn Of these holy Euangelistes Luke wrote also the booke following next after them called the Actes of the holy Apostles and Iohn the last booke of the New Testament called the Apocalypse or Reuelation of Iohn the diuine But beside these writings of the New Testament there are one and twentie seuerall Epistles or letters contained in the same which partly the same Apostle Iohn and beside him some other of the Apostles and holy ministers of the Gospell wrote entitled either to whole Christian Churches or to certaine particular Christians of speciall calling and note in the Church of God Shew which those Epistles or holy letters are Of the Apostle Paul who wrote specially to the Churches of the Gentiles We haue one written to the Romanes Two to the Corinthians One to the Churches of Galatia One to the Ephesians One to the Philippians One to the Colossians Two to the Thessalonians Two to Timothie One to Titus One to Philemon Next vnto these is one written more specially to the Christians of the Iewes called the Epistle to the Hebrewes without any name of the writer of it And some other of the Apostles who wrote indeed for generall instruction both of Iewes Gentils in which respect their Epistles are called generall we haue One of Iames. Two of Peter Three of Iohn And one of Iude. Neuerthelesse Iames and Peter write with speciall directiō to the Christian Iewes This well agreeth to Peter who was the Apostle of the Circumcision that he should write to the Iewes as it doth vnto Paul to write specially to the Gentiles seeing that he was the Apostle of the vncircumcision And thus we see which are those holy Scriptures both of the Old and New Testament which aboue all other writings haue this chiefe and most honourable prerogatiue ascribed vnto them according to that which was answered that they onely are able to make vs wise vnto saluation and to guide vs perfectly in the right way of the holy worship and seruice of God to the glorifying of his name here in this present world What is the reason hereof Because these holy Scriptures onely are in most singular manner and more immediately then anie other writings giuen by God himselfe either by the ministerie of Angels from heauen in the hand of a Mediator which is Christ Iesus the eternall sonne of God or by the same Mediator himselfe manifested to the world in the nature of man or else by diuine inspiration in the ministerie of men like to our selues though specially chosen and sanctified of God to be his most holy Scribes and Secretaries to the same end What proofe haue you for these things In the 19. verse of the 3. chapter to the Galatians and in the 2. verse of the 2. chapter to the Hebrewes also in the beginning of the same Epistle in the 1. verse and in the 2. Epistle to Timothie the 3. chapter 16. and
we say lessening of benefits thankefulnesse to the instruments of blessing more then to God himselfe the fountaine of them thanks for earthly blessings more then for spirituall and heauenly giftes or graces In excesse religious thankefulnesse to false Gods thankes to the true God for successe in all matters c. Against spirituall dedicating vowing or swearing our souls and bodies and all that we haue to the honour and seruice of God in defect is no vowing or regard of that militarie oth and souldier-fare which we haue taken at our Baptisme c. In excesse the wicked vowing or swearing of anie to associate themselues with the maintainers of Idolatrous religion and the false and superstitious worship thereof as Papistes in the Councell of Trent c. Here also may it not be amisse to note that which should haue beene remembred before as a sinne on the left hand contrarie to faith or trust in God that is to say concerning couetousnesse which of the Apostle Paul is called Idolatrie that is the worshipping of an Idol or false God in stead of the only true God in so much as the heart of a couetous man is reposed in the desire and hope of that which he coueteth Oh thinketh he if I could once get thus much monie before hand if I could purchase such a purchase If I could make my twentie pounds fortie or my hundreth pounds two hundreth or as another longeth to make his fiue hundreth a thousand c. then I should thinke my selfe happie I should be able to defend the world c. Alas say they what is a man without monie These and the like are speeches thoughts and meditations of distrust in God and trust in riches whereby we deny God Iob chapter 31.24 and 28. And wherewith we commit a spirituall Idolatrie and a spirituall adulterie with riches Reade Iames chapter 4.4 and 1. Timothie 5.11.12 Reade also Iohn 1. Epistle 3.15.16.17 Let vs now proceede to the other things which are remaining What is the particular equitie of this commaundement Seeing the knowledge and acknowledgement of God is the most excellent and profitable knowledge of all other as that wherein standeth eternall life we ought to take speciall delight in it Seeing the Lord is not onely most able but also most vvilling The Equitie faithfully to performe what soeuer he hath promised and hath also confirmed the same by his diuine oth vve may boldly put our trust in him Seeing he is most louing and kind to vs first yea though we are by naturall corruption his enemies and most vnworthie of his loue it is most meete that we should the rather loue him againe vvith like loue that is vvith a most pure earnest and constant loue Seeing he is most righteous iudging without respect of persons it is good reason we should reuerence and feare him aboue all Seeing he is most wise knoweth better then our selues what is best for vs vve ought patiently and meekely to submit our selues to his corrections to the whole course of his gouernmēt Seeing he hath promised to heare vs it is good reason we shold make our prayers to him Seeing we receiue all things from his bountifull hands it is our bounden dutie to be thankefull to him Finally seeing we haue our being and whole maintenance in and from the Lord according as it is said In him vve liue and moue and haue our being and seeing he hath both couenanted and promised sworne himselfe to be our God for euer it must needes be acknowledged to stand with all reason and most bounden dutie that we should for our parts couenant vow and sweare perpetuall allegiance and obedience vnto him All is most equall and meete But let vs come to consider what is the particular blessing of the obedience of this commaundement whereby also the particular equitie of it will further be confirmed And first what is the particular blessing of the true knowledge of God In the 3. chapter of the Prouerbes verses 13.14 Blessed is the man that findeth vvisedome and the man that getteth vnderstanding For the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold And verse 18. Blessed is he that retaineth her And verse 35. The vvise shall inherite glorie Reade also chap. 8.33 c. Blessed is the man that heareth me The Blessings c. saith Wisedome This then is the blessing of wisedom that is to say of the true knowledge of God It is of it selfe a singular blessing to all that enioy it What is the blessing of the true acknowledgement of God In the 6. verse of the same 3. chapter of the Prouerbes King Salomon saith In all thy wayes acknowledge the Lord and he will direct thy wayes What is the blessing of faith or trust ioyned with hope in God Blessed is the man that trusteth in the Lord whose hope the Lord is For he shal be like a tree planted by the water which spreadeth out her rootes by the riuer and shall not feele when the heat commeth but her leafe shal be green shal not care for the yeare of drought neither shall it cease from yeelding fruit Ieremie 17.7.8 Reade also Psal 27.14 and Psal 31.14 and 34.8 and 84.5.12 and 125.1 See an example Ier. 39.18 What is the blessing of God vpon those that loue him Because he hath loued me saith the Lord therefore I will deliuer him I will exalt him because he hath knowne my name He shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him with long life will I satisfie him and shew him my saluation Psal 91.14.15.16 It is the vsuall course of Gods dealing to blesse those that loue his name Psal 119.132 Psal 69.35.36 What blessing belongeth to the zeale of Gods glorie Phineas stood vp and executed iudgement and the plague was stayed And it was imputed to him for righteousnesse from generation to generation Psal 106.30.32 Reade Numbers 25.7.8.9.10.11.12.13 What is the blessing of the feare and reuerence of God Blessed is the man that feareth the Lord and delighteth greatly in his commandements his seede shall be mightie vpon earth Psalme 112.1 c. Reade the Psal And Psalme 31.19 and 34.9.10 Nothing wanteth to those that feare him And Psal 128.1 and Prouerbes 28.14 Blessed is the man that feareth alwayes Reade also Ecclesiast 8.12.13 And in many other places of the holy Scriptures What is the blessing of humblenesse of mind God giueth grace to the humble And he that humbleth himselfe shall be exalted Prouerbs 3.34 Luke 14.10 The same againe Luke 18.14 and 1. Peter 5.5 Reade also a notable place of Isaiah 57.15 and Matth. 5.3.4 Blessed are the poore in spirit for theirs is the kingdome of heauen VVhat is the blessing of patience meekenesse of spirit Blessed are the meeke saith our Sauiour Christ for they shall inherite the earth Matth. 5.5 The
plainly be gathered frō these Scriptures following in the which these things are opposed to all idols and to euery carnall inuention and doctrine of man Ezod 23.13 Deut. 4.14.15.16 c. Isa 40.21 c. 31. and chap. 44.1.2.3.4.5.6.7 c. and Ier. 10.6.7.10.11.12.13.16 Zach. 13.1.2.3.4.5.6 Hosh 14.8.9 Ephraim what haue I to do with idols sayth the Lord c. Reade also Acts 17.23.24 c. Here call to mind againe Isa 29.13 Math. 15.9 Mar. 7.5 c. And verily no wise man can thinke but Gods owne creatures and the works which he hath wrought in the nature of al things are more liuely representatiōs of his eternal Godhead of his diuine power wisedome iustice mercy c. then the worke of any artificiall workmā whose worke is but a weake imperfect imitatiō of nature neither can he make so much as a shadow of the soule life vitall power or motion of any creature c. The more also the senses are caried after dumbe pictures and dead images the lesse groweth the care of reading and hearing of the liuely Scriptures themselues according as we see plainly in the Church of Rome that by this meanes the diuell preuailed both to suppresse the holy Scriptures of God and to bring in their owne lying Legends to confirme their owne false worship and all their lying doctrines Touching the second part of this answere reade Math. 4.10 and Psalme 95.6 What our mutuall care ought to be herein reade Psal 122.6.7.8.9 Isa 2.3 Micah 4.1 Zeph. 3.9.10 What the care of the Prince and ciuill Magistrate ought to be consider from the example of Iosh chapter 24. and from the example of the godly Kinges of Iudah reade Deut. 17. verse 18. c. What the care of the maister of the familie ought to be consider from the example of Abraham Gen. 18. verse 19. and of Iaacob Gen. 35.1 c. Concerning the publicke place of Gods worship reade Leuit. 19.30 and chap. 26.2 and Deut. 12.4.5.6 c. The like is to be considered concerning euery place of Gods worship appointed for the assembling of Gods people It is necessary also to this end that the Ministers of the word should haue meete maintenance and that there should be schooles of learning appointed for the trayning vp of scholers in good learning for the preparing of meete men for the holy Ministerie of the word in so much as God doth not ordinarily giue his gifts but by ordinary meanes Reade Deut. 12.17.18.19 and 2. Chron. 31.2.3.4 c. Nehem. 13.10.11.12.13 1. Cor. 9.7.8.9 c. Gal. 6.6.7.8.9.10 Reade also 2. Kings 2.3 verses 15.16 1. Tim. 3.15 For the third part of the answere reade Deut. 4.15 verse 23. chap. 7.3.4 verse 25. and chap. 11.16 chap. 12. verse 13. and verse 30. and chap. 13.6.7.8 For the proofe of the fourth part reade Pro. 2.20 and chapter 13.20 The danger of fellowship with idolaters Dauid well saw when he complaineth as we reade 1. Sam. 26.19 And therupon also it is that on the other side he maketh so precious reckening of the fellowship and cōmunion of the godly Psa 16.2.3.4.5 c. and of the place and exercises of Gods pure worship Psa 26.4.5.6 c. and Psal 27.4 and 42.1 c. and Psal 84. and 122.1.2 Reade also Psa 73.27.28 and Psa 119. verse 79. Acts. 2.46.47 Hebr. 10.23.24.25 For the fift part reade Exod. chap. 23 verse 24. Deut. 7.25.26 and cha 12.1.2.3 Herein those noble Kings of Iuda Hezekiah and Iosiah they are right Princely patterns to all Christian Kings and Princes And for the zeale of the Ministers of the Gospell how great it ought to be against idolatry and false worship whom may we rather take for examples then the holy Prophets of God and Apostles of our Lord Iesus Christ For the last part reade Rom. 14. and chap. 15.1.2 and 1. Cor. 6.12.13 and chap. 8. and chap. 10.23 c. Reade also Gal. 5.1 c. By the which Scriptures we may euidētly perceiue that their speech is ouer loose shallow who make humane lawes to ouerrule the cōscience to dissolue take away the consideration of those circumstāces which the word of God in such cases requireth to be religiously respected But which are the duties of Gods true outward worship whereby his spirituall seruice and worship is to be manifested and declared in the open profession and practise of it such as God requireth to be in perpetuall vse amongst Christians They are the publike preaching and administration reading hearing and receyuing of the word and Sacraments ioyned with confession of sinnes prayer thankesgiuing singing of Psalmes execution of the iust censures of the Church discipline as the occasion requireth in that holy and christian communion of Saints whereunto God hath called hoth the Ministers of his word and also the rest of his people in their seuerall congregations and the priuate prayers and thankesgiuings with reading of the holy Scriptures conferences Catechisings and singing of Psalmes in euerie Christian familie by the gouernours thereof their children and seruants according to the course of their priuate gouernement and the prayers and thankesgiuings of euery member of the family apart by himselfe according to their particular occasions and oportunities both when he sitteth downe and when he riseth vp from meate when he lyeth downe and riseth from his bed when he iournieth abrode and when he returneth home when he falleth sicke and vvhen he recouereth his health These are the essentiall duties of Gods outward vvorship both publike and priuate whereunto we are to adde their accidents or adioyntes Which are they Reuerend and religious outward behauiour in all these holy actions and namely in the confession of sinnes and prayer the vncouering of the heade the bowing of the knees or rising vp if a man be set downe holding vp the hands lifting vp the eyes to heauen with holy and reuerent boldnesse of our faith in the mercies of God or on the contrarie looking dovvne to the earth or couering the face or striking on the breast or some other vvay in seemely manner euen vvith teares sometimes as the case may require declaring thereby our godly sorrovv and anger against our selues for our sinnes as also fasting ioyned vvith extraordinarie humiliation by speciall confession of sinnes and prayer and fasting ioyned with speciall thankesgiuing according to the exāples and practise of the seruants of God yea euen of whole Churches and congregations of his people layd before vs in the holy Scriptures to the same end It is so for these as one may terme them are a kind of morall ceremonies common and perpetuall both to the Iewes and Gentiles and to all zealous and reuerend worshippers of God from the beginning of the world and so shall be to the end of the same if there be no such necessarie impediment or let which in good discretion may hinder that particular practise for a season or because of some
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
flesh they find force in our members to bring foorth fruite vnto death In which respect also it is said that the old Testament as the Apostle speaketh allegorically is Agar of Mount Sinai which gendreth vnto bondage Gal. 4.24 That the same sinne also quencheth yea without the greater grace vtterly hindereth all goodnesse and vertue reade Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the same things that ye would Reade also the places alledged after the former answere 2. Tim. 2.22 Iames 4.1 and 1. Pet. 2.11 Wherefore not without cause in respect of this sinne especially doth the Apostle cry out bewailing himselfe as being in the estate of a miserable man subiect to death yea to eternall death without Christ as we haue seene before This euill of coueting is of it selfe a miserable punishment for it maketh vs more restlesse and vnquiet in euery want and trouble then are the brute beasts It blindeth our eyes so that hauing many blessings it is with vs as though we enioyed none at all Yea it turneth blessing it selfe to be a curse vnto vs by reason of our vnthankefulnesse By reason of this secret euill it commeth also to passe that there be many great iudgements of God in the world and those also vpon diuerse particular persons whereof we can see no reason For a man may be in outward shew of commendable cariage among men and yet before God who seeth the heart and trieth the reines the same person may iustly be odious before God because of his hypocrisie and dissimulation or desire of vaine-glorie and praise c. Yea a man may thinke himselfe worthy to be preferred before many of his neighbours and yet be reiected of God because of his deceiptfull heart So we reade Prou. 16.2 Ier. 17.9 and Luke 16.15 Reade also Prou. 15.26 and Zach. 8.17 compared with Prou. 28.6 Better is the poore that walketh in his vprightnesse then he that peruerteth his wayes though he be rich Thus therefore we may generally see the transgression of this Commandement to be highly displeasing in the sight of God and that it is the originall sping as it were of infinite curses yea that it is a grieuous curse and a very bitter punishment in it selfe if we could rightly discerne of it But shew if you can something more particularly what is the proper curse of God against the transgression of it And shew it also by some more particular and expresse testimony Whereas it is a very heauy curse and plague of God for any to be giuen ouer to sinne and so to haue one sinne punished by many other as our Sauiour Christ giueth vs to vnderstand in that he teacheth vs to pray Leade vs not into temptation this most heauy curse and punishment doth especially belong to the transgression of this Commaundement vpon all those that make no conscience to resist the first thoughts and motions of sinne It is very true they which resist them not must needs be led captiues seeing they that striue earnestly cannot without some difficulty nor altogether without some foile preuaile and ouercome But I speake as touching inward foile and captiuity of thoughts at vnwares for a time according to that of the holy Apostle Rom. 7.23 and 2. Cor. 12.7.8.9 Neuerthelesse as in the same places it appeareth God in mercy both pardoneth and assisteth the weakenesse of those that do vnfainedly resist Onely he accurseth and punisheth them that dissolutely giue place to their lust and suffer themselues to be mis-led by it What proofe haue you of this In the 106. Psalme verses 14.15.16 it is vvritten of the Israelites that they lusted vvith concupiscence in the vvildernesse and tempted God in the desert Then he gaue them their desire but he sent leannesse into their soules And in the beginning of the 2. chapter of Micah The Blessings Woe to them saith the holy Prophet that imagine iniquity and worke wickednesse vpon their beds when the morning is light they practise it because their hand hath power And they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen man and his heritage Therefore thus saith the Lord Behold against this family haue I deuised a plague whereout ye shall not plucke your neckes and ye shall not go so proudly for this time is euill And Isa chap. 57.17 For his wicked couetousnesse I am angry vvith him haue smitten him saith the Lord I hid me was angry yet he went away and turned after the way of his owne heart Reade also Habbak 29.10.11 And the heauy imprecation of the Apostle Peter against Simon the sorcerer of Samaria He sheweth there that some great iudgement did hang ouer his head for that he gaue place to his wicked thought imagining that the gift of God might be obtained with mony Acts chap. 8. verses 18.19.20.21.22.23.24 And generally concerning the euill thoughts of the wicked we reade Psal 94.11 The thoughts of man are vanity Psal 146.4 The thoughts of the wicked shall perish Thus much of the curse against the transgression The blessing of obedience to it commeth now to be examined What is the blessing which God hath promised to the obedience of it If in stead of wishing and coueting froÌ„ our neighbors any thing which is theirs we would inure and acquaint our harts to blesse God for that portion of his good blessings which we do enioy our selues and for euery good and comfortable coÌ„modity wherewith God of his mercy hath blessed them it should surely come to passe that beside singular inward peace which wold from thence arise to our conscience we should find the like open blessing from the hand of God which God hath promised to secret prayer that is to say he would reward vs openly Yea no doubt he would blesse vs both openly and secretly with outward blessings spirituall blessings with the good things both of this life and also of the life to come For God who hath promised all things to godlinesse 1. Tim. 4.8 will not deny any thing to that good and holy disposition of the mind which by the worke of his grace is as the ground of godlinesse in vs and from the which true godlinesse cannot be separated As euill thoughts motioÌ„s make way for al curses to enter in as was answered before so doth inward sincerity vprightnesse and purity of heart holy thoughts meditations counsels desires and purposes they through the mercies of God do open the windowes of heauen as it were a key to cause all blessings to descend downe vpon the heads of all the true seruants of God according to that we reade Prou. 10.6 Blessings are vpon the head of the righteous And there are many places of the holy Scriptures the testimonies whereof tend to this purpose as you haue bene further instructed I would haue
same is in the 37. Psalme verse 11. after an exhortation to trust in the Lord and to haue patience with promises of sundry blessings Reade from the beginning of the Psalme it is notable to this purpose Fret not thy self c. Reade also Iames 1.12 and chapter 5.7.8.9.10.11 and Hebrewes 12.5.6.7.8.9.10.11 VVhat is the blessing of prayer Whosoeuer shall call vpon the name of the Lord shall be saued Ioel 2.32 The same again Act. 2.21 Rom. 10.13 read also Ioh. 9.31 What is the blessing of thankefulnesse to God Thankefulnesse hath part in all the former blessings in so much as all duties of obedience are fruits of true thankefulnesse And Psalme 89.15.16.17.18 Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord they shall reioyce continually in thy name c. This is according to that in the end of the 50. Psalme where God himselfe saith thus He that offereth prayse glorifieth me and to him that disposeth his way aright which is added for a further explication of thankfulnesse I will shew the saluation of God And Psalme 33.1 Reioyce in the Lord ye righteous for it becommeth vpright men to be thankefull And vers 12. Blessed is the nation whose God is the Lord c. The Scriptures are a plentifull store-house of blessings vpon these duties of Gods spirituall worship but these onely shall suffice for a tast to stirre vp our diligence to a more plentifull obseruation of them as we shall meete with them from time to time The Curses Now let vs likewise see on the contrarie some of the particular curses of the transgression of this commandement Not of all for that were ouer long for vs at this time but of some of the chiefe of them And first what is the curse of this Law against those that regard not the knowledge of God They that say vnto God depart from vs for we desire not the knovvledge of thy vvayes who is the Almightie that we should serue him vvhat profit shold we haue if vve should pray vnto him These shall be as stubble before the vvind as chaffe that the storme caryeth away God vvill lay vp the sorrow of the father for his children vvhen he revvardeth him he shall knovv it his eyes shall see his destruction as vve reade in the 21. chap. of Iob beginning at the 14. verse Reade also Isaiah chapter 27.11 and Zephaniah 1.6 and Psalme 73.27 Call to mind also 2. Thess 1.7.8 c. What is the curse vpon faith or trust in creatures and of vnbeleefe toward God Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arme and vvithdravveth his heart from the Lord. For he shall be like the tree of the heath in the vvildernesse and shall not see vvhen any good commeth but shall inhabite the parched places in the vvidernesse in a salt land and not inhabited Ieremie 17.5.6 And Isaiah chapter 7. verse 9. If ye beleeue not surely ye shall not be established Reade chapter 30.1.2.3.4 and Iames chapter 1.6.7.8 See the punishment of infidelitie Numbers 14.21.22.23 and Psal 78.21.22 and 2. Kings 7. verses 1.2.13.18 19.20 Trust in false Gods punished 2. Kings 1.3.4 The fearefull and vnbeleeuers and sorcerers shall haue their parts in the lake which burneth with fire and brimstone which is the second death Reuelation 2.8 For the ciuill punishment of sorcerers appointed by God reade Leuiticus 20.27 Exod 22.18 The punishment of God vpon Saul for seeking to the sorcerers 1. Chron. ch 10.13.14 What is the curse of this law against those that presume to hope without faith repentance and without care of seeking to God by prayer and walking in his waies The hope of the vvicked shall perish Prouerbs 10.28 What is the curse of God against those that do not feare the Lord but contrariwise are bold and presumptuous in sinne If thou vvilt not feare this glorious and fearefull name the Lord thy God then sayth Moses the Lord will make thy plagues vvonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance Deuteronomie 28.58.59 See also the punishment of presumption Numbers 15.13 vaine feares also are a punishment vpon the want of the true feare of God Psalme 53.5 and Leuit. 26.36.37 What is the curse against those that loue not the Lord c. If any loue not the Lord Iesus Christ let him be had in execration yea excommunicated to death 1. Cor. 16.22 The chiefe reason of this is because Christ is God to be blessed for euer and because God hath loued vs only in him for his sake Neither would the Apostle haue written thus if he had not knowne that such are accursed before God What is the curse of luke-warmenesse and want of zeale towards the glory of God Because thou art luke-warme sayth the Lord and neither cold nor hote it will come to passe that I shall spew thee out of my mouth Reuel 3.16 What is the curse of pride The Lord resisteth the proud and whosoeuer exalteth himselfe shall be brought low Luke 18.14 1. Pet. 5.5.6 See a fearfull example of Gods punishment vpon Herod for his pride Act. 12.23 and vpon Nebucadnetzer Daniel 4.26.34 and vpon Pharoah c. What is the curse against impatience murmuring and fretting against the Lord The Lord vvill come to giue iudgement against murmurers and complainers as we reade in the Epistle of Iude verses 15.16 What is the curse against those that neglect prayer to God When they crie in their miserie they shall not bee heard Prouerbs 1.28 Euery man is a damnable transgressor This also is made a note of heathenish people to whom the wrath of God belongeth Psalme 79.6 and Ieremie 10.25 Psalme 14.4 and againe 53.4 What is the curse against vnthankfulnesse to God for his benefites and blessings Because when the Gentiles knevv God they glorified him not as God neither were thankefull c. God gaue them vp to their harts lusts Rom. 1.21 Thus we see in some part the particular blessings of this Commaundement vppon the obedience of it and on the contrarie the particular curses against the transgressions Now therefore that we may come to the vse of it Haue you perfectly obeyed this Law that you may from hence challenge the blessings promised and escape the curses threatned No but contrariwise I must needes confesse that I haue grieuously broken it and that I do still daily breake it For euen from my youth there is in my sinfull nature a contrary rebellion vvhereby I am held captiue in ignorance and profanenesse in infidelitie and selfe loue in loue of idle vaine and vvanton pastimes and delights more then in the loue of God and of the holy instructions of his vvord I am negligent in prayer full of fretting and impatience and of vnthankefulnesse to God yea infinite are my sinnes and failings against the righteousnesse
disease or other and namely with that which is called the French pockes which vsually waiteth vpon it Yea it meeteth vvith a generall wasting both of the vvhole bodily and worldly substance and vvith an vntimely and wretched death Finally no adulterer shall inherite the kingdome of God but they shall haue their portion together in that lake which burneth vvith fire and brimstone for euer in hell That temporall death is the punishment of adulterie by the ciuill ordinance of God reade Leuit. 20.10 and Deut. 22.22 And for the practise of other nations reade Genes 26.10.11 and chap. 39. and Ezek. chap. 16.36 c. and chapter 23.10 and Ierem. 29.22.23 Concerning other punishments and curses from the hand of God we reade oftentimes in the Prouerbs and in many other places of the holy Scriptures Finally touching euerlasting destruction both of bodie and soule 1. Cor. 1.6.9 Reuel 21.8 and chap. 22.15 Hebr. 13.4 The same eternall destruction belongeth also to the incestuous person and to those that commit the sinnes against nature as in the same place of the Apostle to the Corinthians The lawes also of our own nation agreable to the Law of God do punish buggerie and rauishment by death And further also by our law the carnall knowledge of any woman-child vnder ten yeares of age is fellonie and so death to him that defloureth her though the child should giue consent And likewise also God hath commaunded all those abhominable sinnes to be punished with temporall death in the ciuill course of iustice among his people as appeareth in the 20. chapter of Leuiticus and in diuerse other places Genes chapter 28. reade how God by his owne hand punished Onans sinne The like indignation he beareth against all selfe defilements Moreouer God commaundeth the fornication of the maid found with child by another after mariage as also the fornication of the espoused person to be punished by death Deuteronomy 22.20 c. These things thus considered let vs now go forward What is the curse of God against the transgression of the law of mariage by taking more wiues the none which is also a sinne against this Commandement as hath bene shewed It is no doubt in it selfe without the mercie of God a damnable sinne seeing it is a kind of adulterie and God hath from the beginning alwayes punished it with much disquietnesse and vexations in the families vvhere it hath bene entertained Reade Genesis 4.23.24 Yea we may see it in the family of Abraham and of Iaakob Genesis chapter 16. and chapter 29. and chapter 30. And also 1. Samuel 1. Contrariwise Isaak liued a more sweete and comfortable life with his onely wife Rebecca for that he kept both himselfe and his loue entire vnto her Genes 24.67 Now which is the curse against fornication committed betwixt single persons Albeit the Lord doth not iudge it with so heauie a temporall punishment as he doth adulterie yet he shutteth the very fornicator aswell as the adulterer yea the vvanton bodie also and filthie talker out of his heauenly kingdome 1. Corinth 6.9 and Ephes 5.4 c. So indeede we reade it plainely expressed in those places And concerning temporall punishment reade Exodus 22.16.17 and Deuteronomy 22.28.29 Leuiticus chapter 19.20.21.22 it is such as when it was in practise did sufficiently fray all well disposed persons from this sinne beside the feare of the eternall punishment of hell What is the curse against intemperance in eating and drinking King Salomon doth notably lay it forth in the 23. chapter of his Prouerbs verse 21. The drunkard and the glutton shall be poore and the sleeper shall be clothed vvith ragges And then verses 29.30 To vvhom is vvo saith he to vvhom is sorrovv to vvhom is strife to vvhom is murmuring to vvhom are vvounds vvithout cause to vvhome is the rednesse of the eyes Euen to them that tarrie long at the vvine and so forth to the end of the chapter And our Sauiour Christ Luke 21.34 Take heede to your selues least at any time your hearts be oppressed vvith surfetting and drunkennesse and cares of this life and least that day that is the day of the last iudgement come on you at vnawares Reade also Isa 5.11.12.13.14 The curses of this sinne are banishment and famine in this life and euerlasting destruction in hell Reade also verse 22. And likewise Amos 6. Chapter 1. c. What is the curse against the curious pride wanton nicenesse of women in apparell with immodest curling and laying out of the haire c In the 3. chapter of the Prophecie of Isaiah verse 17. c. The Lord saith he vvill make the heads of such bald and that he vvill discouer their secret parts he vvill take avvay all their ornaments wherein they delight and pride themselues And in steade of svveete sauour saith the Lord by his holy Prophet there shall be stinke and in steade of a girdle a rent and in steade of dressing of the haire baldnesse and in steade of a stomacher a girding of sackecloth and burning in steade of beautie Finally the svvord famine miserie and all outvvard calamitie This is the curse of vaine and proud women What is the curse against the vanitie and pride of men in the same abuse In the Prophesie of Zephaniah chap. 1.18 In the day of the Lords sacrifice as saith the Prophet he vvill visite the princes and the kings children and all such as are clothed vvith strange apparell That is to say such as are full of the maners and fashions of other nations Isa 2.6 What is the curse of adulterous thoughts and motions if they be in the least measure consented vnto The curse and punishment of them is hell fire Mat. 5.29.30 And besides all they that striue not against thoughts and motions vnto vncleanenesse do at one time or other fall into the actions of vncleanenesse themselues and so all the former curses alreadie rehearsed take hold of them We haue seene it before in the example of king Dauid and therefore it is that he prayeth so earnestly Create in me a cleane heart ô God c. Psalm 51. Daily experience confirmeth the truth of it Wherefore it most vrgently standeth vs vpon to hearken to the admonition of our Sauiour Christ If thy right eye cause thee to offend plucke it out and cast it from thee for it is better for thee that one of thy members perish then that thy whole body should be cast into hell Finally what is the curse of those that are so farre from care to further chastitie and temperance in others and to stay the course of their vncleanely conuersation that they willingly suffer themselues to be drawne into fellowship with them In the 50. Psalme verse 18. and 22. The Lord threateneth destruction yea so as none shall be able to rescue and deliuer These then are the curses and plagues which in the righteous iudgement of God belong to the transgressions of this holy pure commandement of
God Euerie kind of vncleannesse is abominable in his sight Fornication doth greatly prouoke his anger Adulterie doth set it on fire Incest causeth it to breake foorth into a flame The sinnes against nature draw downe fire and brimstone to consume all from heauen The blessings follow and they are either such as do more generally and ioyntly belong to chastitie The Blessings both in single life and in the maried estate or else they are such as belong partly to chastitie in single life and partly to chastitie and faithfulnesse in the mariage couenant First therefore which are the ioynt blessings of all that liue chastly temperately and soberly aswell in the one estate as in the other It is a great blessing to either sort that they are preserued set free from the former curses both of soule and bodie of life goods and name the which the Lord threateneth against all vnchast intemperate and wanton persons But their blessing is yet greater in that they may with the vnspeakeable comfort and peace of a good conscience looke for the blessed appearance of our Sauiour Christ to their eternall saluation at the day of the last iudgement Titus chapter 2. verses 11.12.13 And Matthevv chapter 5. verse 8. Blessed are the pure inheart saith our Sauiour himselfe for they shall see God He meaneth that all such shall see him to their vnspeakeable comfort and enioy the happinesse of his glorious presence c. Reade also Ezek. 18.6.9 But let vs more particularly consider of the blessing belonging to chastitie in either estate of life And first what proofe haue you concerning the blessing of those that liue chastly in single life We may behold it in the example of Ioseph whom God not only deliuered from the false slaunder of his Lady or mistresse this vvay but also he turned it to be a meanes of his aduauncement to a higher degree of vvorldly honour for the singular benefite of the Church of God Genesis chapter 39. and chapter 41. c. We may see it also in that law of Moses vvherein God graciously prouideth by an ordinarie course of iustice for the defence of the mayde falsely accused of dishonestie Deuteronomy chapt 22. verses 18.19 Finally concerning the vnmaried vvhether man or woman mayde or vvidow vvhosoeuer haue so speciall a gift of God that they can liue chastly without the helpe of mariage vvhich hath diuerse incumbrances going vvith it and if they haue care to vse it to the right end the Apostle Paule saith that they are the more blessed in that respect so long as it shall please God to continue that his gift bounteous grace vnto them 1. Corinth chap. 7. This point indeede is fully disputed and determined in that Chapter but with no preiudice against the maried estate specially as touching those that haue not the gift to liue chast without it Concerning the blessing of chastitie in single life reade verses 1.7.8.25.26.27.35 and so forth to the end of the chapter Now what is the blessing of those that liue chastly temperately purely and soberly in the maried estate We may perceiue it by that defence which God gaue vnto Abraham and Sarah Genesis chapter 20. and to Isaac and Rebecca Genes 26. And also in that he promiseth to cleare the honest vvife falsly suspected of dishonestie by her iealous husband as we reade in the fift chapter of the booke of Numbers concerning the law of iealousie verse 28. If the woman be not defiled saith the Lord but is cleane she shall be free from the curse and she shall conceiue and beare And further as the Apostle Paule teacheth through bearing of children the wife continuing in faith and loue and holinesse with modestie shall be saued 1. Tim. 2.15 And the Apostle Peter 1. Epist chapter 3. and verse 7. affirmeth that both Christian husbands liuing with their vviues as men of knowledge and their wiues also vvhich liue purely and trust in God are heires of the grace of life promised to them in Christ Iesus Yea sometime God sheweth this speciall mercie that the beleeuing wife is a meanes of her vnbeleeuing husbands saluation and the beleeuing husband a meanes of the saluation of his vnbeleeuing wife 1. Cor. 7.16 Reade also Psalme 128.1 c. and Psalme 127.5 For as barrennesse is reckened for a curse against the vncleanenesse of such as haue defiled themselus as we reade Leuiticus chapter 20. verses 20.21 and sometime euen for intended adulterie Euerie one of vs is a damnable transgressor as Genesis 20 17.18 so is fruitfulnesse the blessing of a chast and sober life in holy mariage It is true indeed that some honest women are barren for some other causes as the Lord seeth meete and it may be for the sinne of the husband It is true also that some vncleane persons who liue vnchastly in mariage haue children but that is to be accounted a blessing of God vpon the innocent partie and not for the husbands or wiues cause which soeuer of them be wicked and vnfaithfull to the other These and if there be any such like they are the gracious blessings of God vpon those that shall obey this his holy and pure Commaundement Hitherto therefore of the whole interpretation doctrine of this seuenth Commaundement The vse is now last of all to be considered Haue you perfectly obeyed this holy Commaundement of God in so pure and chast a life both in thought word and deede that you may thinke your selfe worthie to escape the curse and fierce wrath of God and to be partaker of the blessing It were a great sinne in me if I should thinke so for as I haue bene borne in sinne and conceiued in iniquitie that is to say euen as I am from the beginning through the corruption of nature disposed to all other sin so and that also in a speciall maner am I inclining to the transgression and disobedience of this Commaundement And as I grow in yeares so I haue cause to feare that I shall increase in the breaking thereof vnlesse it shall please God to preserue me from the same by his grace and fatherly affection vvhich blessing I do humbly and hartely begge at his hands God of his infinite mercie euen for Iesus Christ his sake blesse and preserue you and vs all from so great an euill For that which you do confesse against your selfe according as you are truely taught out of Gods holy word that you ought to do and namely from the fift verse of the 51. Psalme where king Dauid by occasion of his fall maketh the same confession against himselfe the same is likewise to be acknowledged of euerie one of vs though as touching actuall transgression some haue offended more then other according as we are elder in yeares or haue bene more negligent in resisting the vehement temptations of these sinnes For as the holy Prouerbe sheweth there is a growth in sin as there is a proceeding in yeares if it be not by