A fruite of thankefulnesse in respect of the maintenance of such elder vvomen as be in outward vvant such especially as haue liued as becommeth good and Christian matrons it followeth in the third verse of the same Chapter Honour vvidowes which are widowes indeed Duties to ancients in grace Superiours are to honour their inferiours Finally touching prayer for our elders reade Lamentation of Ieremy the whole where the Prophet pitifully bewailing the ouerthrow of all estates noble of low degree parent and child young and old in the ende he prayeth for all estates Turne thou vs vnto thee Prayer ô Lord and we shall be turned renew our dayes as of old chapter 5.21 Thus then we see in the whole discourse how all degrees of superiours are according to the commandement of God to be honoured of their inferiours whether they be such as be so in respect of the order which God hath set in nature or in pollicy To the which also we cannot but adde that order which he hath set in aunciencie of spirituall gifts and graces according as we see the Apostle Paule to giue it the note of honour Reade Romans 16.1.2.3.4.5.6.7 c. and 1. Cor. 16.15.16 Now brethren I beseech yee be obedient to such And Paule himselfe prayeth for such 2. Timothie 1.16.17.18 Behold therefore the manifold bond whereby we stand bound to giue honour vnto other in humbling of our selues c. But not onely are inferiours to honour their superiours but superiours also must know that God requireth of them that they do yeeld a certaine honour to their inferiours and deale honourably and well with them according to the duties of their seuerall places and degrees For there is no doubt but the Lord requireth them at their hands as hath bene partly declared in the interpretation of the fourth Commaundement wherefore it is to good purpose that in this place we do lay them forth in a more full discourse as followeth To speake generally they are these First faithfulnesse in gouerning according to true iustice and iudgement in the feare of God who is the iudge of all superiours and gouernours Secondly loue toward the people of God with a parent-like affection Thirdly Duties of Superiours to their inferiors liberall incouraging and rewarding of such as deale faithfully in anie speciall dutie or seruice Fourthly grauitie and constancie both in word and deed as may best beseeme the credit of that place and office which euerie one beareth Fiftly modest and humble behauiour both in word and gesture yet so againe as may best beseeme the honour of the person which any sustaineth and as may likewise stand with that holy courage and seueritie which his office requireth Sixtly a mercifull tollerating or bearing with infirmities by moderating the strict rigour of ciuill lawes and penalties vpon reasonable considerations so farre as may stand with a currant and inoffensiue course of iustice These are the duties in generall More particularly The duties of naturall Parents toward their children are that they 1. Nourish and bring them vp 2. Prouide all things meete and conuenient for them 2. Cor. 12.14 Ruth 31. 3. Defend them against iniuries 4. Instruct them in the waies and commandements of God And this is their chiefe dutie as hath bene noted in the fourth Commandement 5. Pray heartily and continually to God for them and the rather because in this respect God hath after a sort put the blessing of the childs long life into the hands of the naturall parents as the words of the Commandement That they may prolong c. do giue to vnderstand 6. Gouerne and rule them by a godly and Christian course of houshold nourture and discipline according to that Hebr. chap. 12.7 What sonne is there whome the father doth not chasten The precept hereof is often in the holy Prouerbes Duties of Superiors to inferiors The duties of kings and soueraigne Princes are 1. That they commaund their subiects to obserue the whole Law of God and to worship him in that maner onely which he hath prescribed 2. That they punish the transgressours of either table according to the qualitie and degree of the trespasse and contrariwise that they defend and incourage all that are dutifull and obedient 3. That they fit all their ciuill lawes and penalties thereunto 4. That they place good magistrates vnder them and take order that the people may haue good and faithfull Ministers of the word of God spiritually to teach and gouerne them and that they displace the contrarie as King Salomon deposed Abiathar 1. Kings 2.26 Reade also 2. Chron. chap. 17.7 c. and chap. 19.5.6.7.8 c. 5. That they pray vnto God for their Subiects after the example of king Dauid 2. Sam. 24.17 and of king Hezekiah 2. Chron. 30.18.19.20 and Isa chap. 37.14.15 c. and chapt 38. and of king Iehoshapat 2. Chron. 20.5 c. What the duties of Ministers of the word are reade Deut. 33.10 Ezek. 33.7 c. and chap. 34.4 Iohn 21.15.16.17 Act. 20.28 and 1. Thessalonians chapter 2. and 1. Timothy 3. and Titus 1. The duties of Maisters of liberall Arts and sciences and also of handie labours are 1. That they do wisely faithfully and diligently teach and instruct those that are committed to them according as their capacitie will beare 2. That they order and gouern them by such a course of discipline and nourture as may best further their learning and that they incourage them to learne and labour with as much facilitie and ease and with as great delight as may be 3. Moreouer that maisters of occupations do prouide meet foode clothing and lodging for their apprentises and that they pay their hired seruants their due wages c. The duties of the husband toward his wife are 1. To keepe the mariage couenant faithfully 2. To loue cherish and defend her 3. Patience to beare with her infirmities 4. Wisely to gouerne and further her in the way of saluation The duties of the wife toward her husband are to loue reuerence and obey him and in the care of gouerning and prospering the family to be an helper to him The duties of the Captaine in warre are to tender the life of his souldiers so as he do not hazard them in needlesse or desperate attempts that he yeeld them their iust and ordinarie pay that he be of good courage comfort to them in time of necessarie daunger finally that he make them partakers in the spoile of the victorie Genesis 14.24 1. Sam. 30.22.23 c. The duties of the Lawier are that he do willingly accept further good and honest sutes specially the sutes and causes of the poore the widow the fatherlesse and the stranger that he earnestly disswade euill and litigious sutes or quarrels and that as much as lyeth in him he further friendly composition and agreement that he deale faithfully on the behalfe of his client without delatorie excuses and that he content himselfe with
obedience to the Law of God or any part or point thereof It is true for the vertues of the heathen so called and of meere ciuil mē they are not true vertues not only because the actions thereof proceed not from a mind regenerate and renewed by the Spirit of God but also because they are done without conscience of the commandement of God And therefore the Apostle Paule making mention of vertue Philip. 4.8 he doth in the next verse shew that the same is learned receiued from the word and truly exemplified in those onely that haue bene instructed and taught from it and from the holy Spirit of God Reade also a liuely description of a right vertuous woman in the last chap. of the Prouerbs in her life answerable to the doctrine of Gods Law Now what are we to vnderstand by this word blessing which is the reward of true vertue and obedience It comprehendeth euery comfortable fruite and effect of Gods diuine loue fauour either for soule or body for this life present or to be hoped for in the life to come For the proofe of this reade Leuit. 26. from the 3. verse to the 14. and Deut. 28. from the beginning of the chap. to the 15. verse And Matth. 35.34 c. Now let vs go forward How doth the Law of God I meane what course doth it take to make knowne our sinne and that miserie which in the iustice of God is due to the same After what manner the Law of God detecteth sinne c. It doth it first by a most imperious and strict forbidding of vs euery vvorke yea euery word yea euen euery inward motion thought of the heart or minde vvhich is in the very least degree contrarie to it yea which is not fully agreeable to the holinesse righteousnesse vvhich it commandeth and by a most seuere and fearfull threatning of the horrible curse of God against the least transgression of the same hovv pleasant and delightfull soeuer sin is to our vvicked nature Secondly the Lavv of God maketh knowne our sinne and the vvofull miserie thereof by an exact commanding and vrging of perfect obedience to euery Cōmandement both in thought word deed how cōtrary and vnwelcome soeuer that be to our owne corrupt vvill liking And therewithall by a most precise restrayning of all deuine fauour and blessing to such only as shall perfectly obey the same howsoeuer euery one in the pride of his hart presumeth that he is vvorthy aboue other to be blessed happy hovv negligent soeuer he be in the duties therof That the Law doth in this wise make knowne our sin and miserie we may vnderstand sufficiently by that one place before alledged out of the seuenth Chapter to the Romanes where there is a large discourse to this purpose we may perceiue it also by calling to mind diuerse other places such as we reade in the same Epistle Chapter 2.11.12 Deut. 27.15 c. Gal. 3.10.11.12 Math. 5.19 c. to the ende of the Chapter Marke 9.42 c. to the ende of the Chapter Heb. 2.2 and Iames 2.10.11 c. Hence therefore that is to say from this exact seuerity of the Law ariseth a maruelous combat and rebellious cōtradiction against the Law of God from that cōtrary law which is in our mēbers as the Apostle Paul teacheth Nay say we if the matter be so strict we will none of it c. Neuerthelesse the Law by Gods owne ordinance must thus seuerely be preached still according to that first authority wherewith the Lord himselfe hath once for euer authorised armed it according to that which we reade Isaiah 58.1 Crie aloud spare not lift vp thy voyce like a trūpet shew my people their transgressions c. And Psal 50.21.22 and Ier. 7.19.20 But let vs now go on How many seuerall commandements are there in the Law of God Ten. Tables of the Law and sum thereof So we reade Deu. 4.13 cha 10.4 Are they al of one sort No and therefore they vvere vvritten and ingrauen by God himselfe in two tables Thus we reade Exod. 32.15.16 Deut. cha 5.22 cha 10.1.2 c. How many Cōmandements are contained in the first table The first foure How many in the second The latter sixe So indeed doth the Apostle Paule shew them to be distinguished in the 6. cha to the Eph. vers 2. where he reckeneth the fift Commandement for the first of the second table and it is euen of it selfe plaine because of the distinct argument contents of either of them Shew therefore what is the summe of the first table The perfect loue of God with all duties of his most holy and diuine vvorship as fruits and testimonies of the same What is the summe of the second table The perfect loue of our neighbour and all good fruits thereof toward his honour life and person and toward his honesty goods and good name That this is so we haue warrant from the answer of our Sauior Christ to a certaine Pharisey Math. 22.35 c. and Marke 12.29.30.31 In the which answer our Sauior Christ doth both distinguish the tables as we haue done before also sheweth the distinct argument and contents of either of them Here notwithstanding it might be thought we should come forthwith to the particular interpretation of the seuerall commandements of either table neuerthelesse to the ende we may prepare and make the way yet more plaine easie to a more through vnderstanding of the Law of God I would gladly haue you shew the fruite of so good diligence as to repeate what you haue bene taught to be yet further generally required thereunto To the more full through vnderstanding of the Law of God we haue bene taught to obserue these rules following First that it is a spirituall Lavv most perfectly vvise holy iust and equall Generall rules for the vnderstanding of the Law of God most strictly binding the consciences of all and euery one of all sorts and degrees of people to entire vvhole and perfect obedience Secondly that the morall duties of the first table vvhich more directly concerne the glory of God are in their owne nature and kind more excellent then the duties of the second table vvhich belong to men they being as the foundation and squire yea euen the verie life of these as these againe are as it vvere the touchstone and triall of the truth of those And therefore also that the duties of the first table are both in zeale of heart and in diligence of practise to be preferred before the duties of the second vvhen both sorts may be performed or if the case stād so that either the one or the other must of necessity be neglected Prouided notwithstanding that there be an equall proportion obserued that is one thought compared vvith another speech with speech deed vvith deed circumstance vvith circumstance in the like degree On the contrary it is to be obserued Reade 1.
continue and end in the Lord for his sake it is manifest that although we are to loue all vnfainedly yet by how much any among the rest do more liuely resemble the image of God in that true righteousnesse and holinesse which the Law commaundeth so much the more dearely are we to regard and loue them as the more honourable members of the houshold of God The least also of such ought to be alwaies more regarded and loued of vs then the greatest and most glorious of the prophane and vngodly children of this wicked and malignant euill world according to the doctrine of the 3. verse of the 16. Psalme mentioned a litle before Now therefore to God onely wise most holy righteous and mercifull the most worthie of all loue feare honour and glorie for this his great mercie in giuing vs so holy righteous and perfect a Law for the discouering and disclosing of our sinne and miserie and for the guiding of vs to Christ Iesus the onely mediatour of our eternall happinesse and saluation be all honour and glorie and praise both now and for euer Amen The last exercise for conclusion of this first part of Christian Catechisme and instruction concerning the holy Lawes and Commandements of Almightie God Ye may remember that for the conclusion and shutting vp of this part of our Catechisme diuerse proofes were rehearsed to shew the generall perfection of the whole Law both for the wisedome and also the righteousnesse of it Likewise diuerse proofes were rehearsed for the generall equitie of the whole Law and for the curses which God hath generally threatened against the transgression of it and for the blessing which he hath generally promised to the obedience of the same Moreouer diuerse proofes haue bene alledged for our generall disobedience and that therefore of our selues we haue not onely no interest in any of the blessings but that all the curses are due vnto vs. Likewise diuerse proofes for the perfect obedience of our Sauiour Christ by whose death and perfect obedience onely we are deliuered from euerie curse and made partakers of all blessings Last of all from that which followeth in the 20. chapter of Exodus from the 18. verse to the 21. we haue seene both to what ends and purposes the Lord God did in most fearefull maner publish his Law vnto his people and also what effects it wrought in the hearts of the people of Israell to whom it was in that fearefull maner published And so from thence to what ends the Lord will haue the same his most holy and righteous Law to be preached from time to time vnto his people what vses we our selues who through the goodnes of God haue now lately heard it so fully opened vnto vs ought to make of it The generall perfection of the whole Law These things let vs briefly call to remembraunce and so end this part of our Catechisme concerning the Law of God First therefore what proofe do you remember concerning the generall perfection of the wisedome and righteousnesse of the Law of God One principall proofe was alledged out of the 4. chapter of Deut. the 5.6.7 and 8. verses in these words Behold saith Moses to the people of Israell I haue taught you ordinances lawes as the Lord my God commaunded me that ye should do euen so within the land whither ye go to possesse it Keepe them therefore and do them for that is your wisedome and your vnderstanding in the sight of the people which shall heare all these ordinances and say onely this people is wise and of vnderstanding and a great nation For what great nation is there vnto whom the Gods come so neare vnto them as the Lord our God is neare vnto vs in al that we call vnto him for And what great nation is there that hath ordinances and lawes so righteous as all this Law which I set before you this day This was one principall proofe alledged indeed which as we see euidently commendeth the excellencie and perfection of the Law of God with all the appertenances such as are the holy rites and ceremonies thereof yea euen from the testimonie of the heathen themselues c. Reade also Psalm 19. from the 7. verse and Psalm 119. in many places and Psalm 147. the last two verses This excellent commendation of the Law of God is to singular end and purpose For the knowledge of it is a necessarie introduction to all obedience as on the contrarie the base account of it is the high way to all sinne But leauing this point What proofe do you remember to haue bene alledged to shew the generall meaning of God in his Law both on the negatiue part and also on the affirmatiue part of the same To this purpose was alledged the saying of the Lord by his Prophet Isaiah chap. 1. verse 16. and the beginning of the 17. Wash you make you clean take away the euill of your works from before mine eyes The generall meaning of the Law cease to do euill learne to do vvell And againe that vvhich the Apostle vvriteth Rom. 12.9 Abhorre that vvhich is euill and cleaue vnto that vvhich is good These places do as briefly as may be comprehend the whole summe and contents of the Law wherein God forbiddeth all that is euill and commaundeth all whatsoeuer is good for man to thinke speake or do Our Sauiour Christ also as hath bene answered before comprehendeth all obedience to the Law vnder the perfect loue of God and the perfect loue of our neighbour In the 3. chapter of the 1. Epistle of Iohn all sinne which is the transgression of the Law is called vnrighteousnesse and all obedience is noted by the name of righteousnesse Shew now what proofe was alledged for the generall equitie of the Law of God The contents of the vvhole 18. chapter of the Prophet Ezekiell vvas to this end briefly opened vvherein God himselfe pleadeth at large for the iustifying of his proceedings vvhich vvere according to the equitie of this his Lavv contrarie to the vnequall cauals of the vvickeder sort among the Israelites We may to this purpose cal againe to mind that which was alledged Deut. 4.8 Reade also Rom. 6.19 Isa chap. 5. vers 3.4 and Micah chap. 6.1.2.3 Note that in this respect the Commaundements of God are called iudgements Psalm 19. and Psalm 119. All are giuen with most holy and perfect adâ—â—isement We are now come to the generall curse against the transgression of the Law and to the generall blessing promised to the whole and entire obedience of it What generall proofes were rehearsed for these points Some of them did more ioyntly lay forth both the curse and blessing Other did the same seuerally and apart Which are those proofes which do ioyntly lay forth both the blessing and the curse Most briefly are both the curse and the blessing comprehended in the 13. chap. of the Prou. the 13. verse He that despiseth the vvord shall be destroyed
God pronounced and published his most vvise righteous and holy Lavv. Secondly what effects followed hereupon by God his more immâ—diate working in the hearts of all the people of Israell vvho both heard â—nd savv the same Thirdly to what end purpose God gaue his Lavv in so fearefuâ—â— manner according to that instruction vvhich Moses guided by the holy Ghost deliuereth vnto them according to the occasion vvhich God himselfe had giuen by that former vvorke of his in the hearts of all the people The first of these is plainely expressed in the former part of the 18. verse The second followeth in the latter part of the same verse and in the 19. verse next following The third is contained in the 20. verse Moreouer in the 21. verse the conclusion of this most reuerend and solemne action is set downe For the people go to their tents as we may perceiue by that which we reade Deut. chap. 5. verse 30. But Moses draweth neare and abideth with God in the mount fortie daies and fortie nights to receiue the Law written in the tables of the Couenant and to be perfectly instructed in all the ordinances of God as it followeth in the 31. verse of the same fift chapter and as we reade againe in the same booke of Moses chap. 9. verses 9.10.11.12 And finally from the consideration of all these things the generall vses which we our selues are to make of our hearing of the doctrine of the Law were opened vnto vs. These things let vs now as briefly as we can call to our remembrance and so will we conclude First therfore why did the Lord publish his Law in so glorious and fearefull a manner that is to say with terrible thunder and lightening c. according as it is more fully set downe in the 19. chapter of Exodus The Lord savv it to be necessarie partly because of the stubburnnesse and pride of mans nature vvherein it is to be humbled and partly because of the sluggish drovvsinesse of the same in respect vvhereof the conscience is to be rovvzed vp and avvakened to attend to the hearing of the Lavv and doctrine of God It is verie true for this is generally the naturall corrupt condition not onely of the Israelites but also of all mankind both Iewes and Gentiles at all times whosoeuer they or we Why God gaue his Law in so glorious and fearefull manner or any other be or haue bene euer since the first fall of man we are either stubburne proud and presumptuous to do euill or if by some seruile restraint we be not so audacious and bold then are we sottish as it were and altogether carelesse to mind or worke any thing that is good Now therfore the Lord in his excellent wisedome chose the fittest meanes that might be in either respect euen the same alreadie mentioned which do most liuely and effectually declare the glorious power and reuerend maiestie of God and that he is one most perfectly armed and furnished from heauen to take vengeance vpon the whole world and euerie one therin whosoeuer shall despise and treade vnder foote the least of his CommandemeÌ„ts which he giueth with soueraigne charge to be perfectly obeyed of all men according to that we reade 2. Corinth 3.7 c. This is the first point In the second place what effects followed hereupon in the hearts of all the people of Israell by the Lords owne immediate ordering of the matter For as it is said all the people did behold this feareful sight and heard both the words of the Law and also the voice of the thunder and sound of the trumpet It was a thing done before all the thousands of Israell euen before those sixe hundreth and three thousand and fiue hundred and fiftie which were from twentie yeares of age and vpward Numbers 1.45.46 beside those eight thousand fiue hundred and fourescore of the tribe of Leui which were numbred from thirtie yeares of age and aboue Numb chap. 4.48 and beside all that were vnder these ages both men-children and men-seruants and beside all the women-kind euen so manie as were of age to make vse of the sight and hearing of these things For these also were gathered together as it is like in places further remoued according as afterward they are commaunded both men women and children and straungers also among Israell to come together euerie seuenth yeare at the feast of Tabernacles to heare the reading of the Law Deut. 31.10.11.12.13 The practise whereof we reade Nehem. chap. 8.1.2.3 c. The effects of the publishing of the Law in the hearing of the Israelites VVhat effects therefore I say followed vpon this so reuerend and solemne an action by the Lords owne more immediate ordering of the matter These effects were three First they vvere vpon the sudden vtterly astonished and amazed vvith a verie terrible feare as is declared by their flying avvay farre off from the mountaine Secondly vpon aduisement and counsell vvhen they had recouered themselues they vvith one consent acknovvledging the necessitie of instruction but finding themselues vnable to learne from such a fearefull maner of teaching from the mouth of the Lord vvhereby they vvere terrified rather then taught they do by their Elders make their sute vnto Moses that he vvould be a meanes that God vvould no more speake to them after that sort but that he vvould teach them by his ministerie vvhich they had found by former experience to be more comfortable and fit for them because of their vveakenesse Thirdly they promise vvilling obedience to Moses in all things vvhich it shold please God to speake vnto them by him euen as if God should speake himselfe The first of these three effects is mentioned in the latter part of the 18. verse in these words VVhen the people saw it they fled and stood a farre off Concerning the second point we see the whole declaration of it in the 5. chap. of Deut. from the 23. verse c. to the 30. wherein is set forth vnto vs a notable ground for the institution of the holy ministerie of the word by men as of that which is come in stead of Gods speaking by his own voice according to that which our Sauiour Christ saith He that heareth you heareth me And on the contrarie he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 And concerning the third point as it is the last so it is as the sealing vp of the rest For it were to litle fruite either for Israell or for England or any of vs to see our ignorance and necessitie of instruction and also to desire to enioy the preaching of the word vnlesse we should haue grace to obey it Thus hauing seene what effects followed the Lords fearefull publishing of his Law Moses teacheth the Israelites what vses they ought to make of the Law according to his owne immediate working in the hearts of his people it remaineth that we
returne to the last point of the first answer that we may more particularly consider from the instruction of Moses to what ends and purposes it pleased God to giue his Law in so fearefull a manner What are those ends and purposes Moses comforting the people against their excessiue feare letteth them to vnderstand that God did not mind by that his dealing to exanimate and amaze them but rather first of all to examine or try and proue them that is to shew them by sensible and plaine demonstration from their owne experience how fraile and sinfull creatures they were in and of themselues without his mercy and grace Secondly he telleth them that Gods meaning was by that meanes to settle his true reuerence and feare in the hearts of their posterity for euer Deut. chap. 4.10 chap. 31.11.12.13 Thirdly that as a fruite of the same his true feare and reuerence they hauing the knowledge of his Law and will might be nourtured and preserued from all witting and willing sinning against him This is indeed a true and short interpretation of the speech of Moses to the people of Israel Concerning euery of these points sundry things were deliuered for a more full instruction the which time will not serue to repeate Let vs therefore come to the generall vses which we are to make of our owne hearing of the same Law of God vnlesse we will be vnprofitable hearers of it yea vnlesse we will heare it to our curse and condemnation and not to our blessing and saluation Shew you which those vses are There are some which we may call the former vses and there be other which we may call the latter Which are they which we may call the former They are these which follow First the Law of God maketh knowne vnto vs the infinite greatnesse of our naturall corruption and sinne What vses all Christians ought to make of the Law Secondly it sheweth vs the infinite greatnesse of that wrath and misery which is due to vs from the iustice of God because of the same Thirdly it is as a Schoole-maister to bring vs to Christ that we might be made righteous by faith through the forgiuenesse of our sinnes and by the imputation of his righteousnesse and that being deliuered from all wrath and misery yea from euery discomfort whith either the Law or our owne sinne and corruption offereth we may be heires of blessing here and of life euerlasting in the kingdome of heauen These are the former vses of the Law concerning the which we are to vnderstand that as in the bodily sicknesse so in the sicknesse of the soule and cure thereof these three things are necessary First that the sicknesse with the causes thereof be rightly discerned and knowne Secondly that a meete and conuenient medicine be sought out And thirdly that the medicine being found out it be speedily vsed and applied First therfore that the Law of God maketh knowne our sin which is both the sicknesse and also the cause of the sicknesse of the soule reade Gal. 3.19 Rom. 3.19.20 chap. 17.7 and verse 13. Reade also how our Sauiour Christ himselfe consenteth by the worke of his Spirit with this vse of the Law Iohn chap. 7. verse 7. and chap. 16. verses 8.9 Touching the second vse it is most answerable to the iustice of God that the same Law which is the meanes of discouering sinne should also make knowne the penalty and punishment of the same Reade Rom. 4.15 2. Cor. 3.7 9. Reade also Deut. 27. Gal. 3.10.11.12 Reade also Psal 45.6.7 Ier. 5.9 verse 30. and chap. 9.9 and chap. 7.19 Ezek. 22.13.14 and 1. Cor. 20.22 Heb. 2.2 chap. 10.28.29.30.31 Reade also Psal 76.7.8 and Psal 130.3 and Amos 3.8 Concerning the third vse which is the last of the former and the most excellent vse of them as that whereunto the other do serue for the benefit of all the elect children of God reade Gal. 3.24 and Rom. 10.4 For the opening of the which point you may remember how it was declared vnto you that the faithfull do find in Christ all sufficient comfort against euery discomfort which the Law confirmeth against vs seeing we do by faith find in him both purity of nature and righteousnesse of life and satisfaction for sinne and intercession with God on our behalfe and therewithal power against sinne and grace to liue righteously in some measure of true obedience to God and finally euerlasting life and glory through the most free and infinite mercies of God To him therefore be all praise and honour and glory for euermore Amen Now let vs come to those which were called the latter vses of the Law Which are they The first vse of the Law after that we are brought by it to our Sauiour Christ is that henceforth it is vnto all the seruants of God a most perfect rule to teach and admonish vs how we are to amend our former wicked wayes and to order and frame our liues anew in all the duties of true righteousnesse and holinesse to the glorifying of the name of God to the assuring vnto our selues the truth of our faith for the peace of our owne consciences and to the good example and profit one of another Secondly it serueth as a continuall watch-man and admonitor to tell vs of our faults that by the rebukes thereof we may be more and more humbled in the sight of God and likewise to shew vs the imperfection and manifold failings of our obedience yea euen in the best things which we do that so it may be a preseruatiue against all false opinion of the worthinesse and merit of our owne workes and as a spurre to stirre vs vp to the care of better proceedings as hauing bene hitherto vnprofitable seruants vnto God Thirdly it is a perpetuall remembrance vnto vs how great our deliuerance hath bene by our Sauior Christ who hath freed vs from infinite sinnes and from the most horrible damnation due to the same to the end that by the same continuall remembrance we do prouoke our owne harts to loue Christ more and more dearely all the dayes of our liues and therewithall also to put vs in mind how infinite the danger is if at any time we should fall away from him Concerning the first of these latter vses of the Law reade 1. Tim. 1.5.6.7.8.9 In this respect also doth our Sauiour Christ returne all that are brought to him by the Law for their redemption iustification and saluation backe againe to the Law for the direction of their life in all the duties of loue both to God and their neighbour as to the end of their redemption And so also do his holy Apostles Reade Ioh. chap. 13.34 1. Epist 2.7.8.9.10.11 Rom. 13.8.9.10 Gal. 5.14 and Iames chap. 2.8.9.10.11 Luke 1.74.75 Neither is there any other knowledge of God faith feare loue c. cōmanded in the Gospell to any Christian and true beleeuer which was not before commāded in the Law
liberis vt noua soboles ad Deum colendum sisccedat summae turpitudinis damnatur eorum ignauia quibus Dei memoriam aeterno silentio obruere nulla religio est vt per eos non stet quò minus intercidat Promiscuè monentur omnes operam hanc gratissimam esse Deo si nomen eius transmittere studeant ad aetates futuras to the end it may continue and as it were suruiue vs after that we be dead For as he saith further in so much as the holie Ghost layeth this as a common charge vpon all that are godlie minded that they be diligēt in teaching their children to the end a new of-spring may succeede in the practise of Gods worship most shamefull is their lubberishnesse who are so profane that they care not though the memoriall of God be for euer suppressed and that for any thing they will do it should be so farre from continuance that it should vtterly fall away And Psal 78. vpon the 5. and 6. verses he doth likewise very worthilie obserue that from these wordes of the Psalme God hath commanded that fathers should teach their childrē That the posteritie might know his Law the children which shold be borne should stand vp and declare it to their children c. All saith he are generallie aduertised that they performe a dutie most acceptable to God whosoeuer do carefullie indeuour to set ouer his name that is to make him trulie knowne to the ages to come Finally as touching the last point of the answer that is concerning the blessing of God following this carefull indeuour read Deut. 28.1 c. 14. Read also Psal 67. and Iohn 9.31.1 Tim. 4.8 There are many such like testimonies And on the cōtrarie for Gods curse vpon the neglect hereof reade againe Deut. 28. verses 15.16 c. Psal 78. from the 8. ver There are likewise many other such like places of holie Scripture Yea examples also of Gods fearefull iudgements 2. King chap. 2.23.24 and chap. 17. of the same booke And Psal 106.37.38 c. But these for the present shall suffice Let vs now proceede Which are the parts or most generall heads and grounds of Christian Catechisme They are these two the morall Law or ten Commandements of almightie God and the Gospell of our Lord Iesus Christ It is true for the morall Law or ten Commandements they are a brief sum of the old Testament in so much as the ceremoniall and iudiciall lawes of God are but as it were appendices or appurtenances to those which are morall The parts And the Gospell that is to say the glad tidings of saluation containing the Articles of our Christian faith it is as one may say an abridgement of the New Testament Whereunto belongeth the doctrine of the Sacraments which are as signes and seales annexed to the Gospell c. We begin with the Law of God not that we hold it the only right and necessarie course of Catechising For God as it pleaseth him doth somtime enlighten call and renew those that be his not by humbling or casting them down at the first as he did Saul as we reade of Martin Luther c. by the terrors of the law in the sight of their sinnes and of that horrible damnation and vengeance due to the same but by giuing them notwithstanding they are grieuous sinners a comfortable sight and sweet tast and feeling in the apprehension of his rich and tender mercies touching forgiuenesse of sinnes through Iesus Christ And accordingly is the doctrine diuersly fitted and disposed in the holie Scriptures themselues For sometime the instruction proceedeth from the discouery of sinne of the corruption of nature as God dealeth with Adā in the beginning our Sauiour Christ with Nicodemus in the Gospell Paul in his Epistle to the Romans sometime from the blessings as God with Abraham and Paul to the Ephesians somtime from the curse as Iacob with his sonnes at his death sometime frō both iointlie and expresly as Leuit. chap. 26. and Deut. chap. 27 and chap. 28. or at the least inclusiuely as Iohn the Baptist our Sauiour Christ Repent amend for the kingdome of God is at hand Neuerthelesse let vs wisely marke we shall see that which way soeuer God giueth an entrance into his kingdome either by terrour or by comfort yet he doth afterward schoole and nourture them both wayes he sometime laying to their consciences the greatnesse of their sinnes and iust deserued miserie by the rebukes of the Law so driueth them to Christ the comfortes of the Gospell then againe from Christ in whom their soules are refreshed to more care and conscience of better dutie then before in obedience to Gods Law least comfort should hide it selfe and trouble and discomfort should returne more vncomfortably then before So that we our selues shall finde by experience that there is a continuall and necessarie vse successiuelie both of the law and also of the Gospell Questions preparatorie to the Law partly because of the dulnesse hardnesse of our hearts least we should waxe wanton against the Lord and profane his mercies and partly because of the weakenesse of our faith and failings in repentance least we should be driuen to dispaire of Gods mercy beholding the strictnesse and perfection of his glorious iustice And yet seeing humiliation by the Law is for the ordinarie course more fit for vs howsoeuer the ioy of the Gospell is more agreeable to the bountie of Gods grace and mercie and seeing Christ came not to call the righteous but sinners to repentance therefore saith Come vnto me all ye that are wearie and laden therefore let vs hold our purpose to make our entrance into the doctrine of Catechisme from the law The reason whereof shal yet further appeare hereafter yet so as by the grace of God we will neuer be contentious herein In the meane while let vs consider of the answers to certaine questions profitable to prepare the way thereunto as also to the whole doctrine of Catechisme I demaunde therfore first what euerie one of vs ought both first of all in order of time as most necessarie and chiefly also as being most worthy aboue all other things to seeke and labour after all the dayes of this short and transitorie life of ours Rightly to know beleeue loue feare serue and worship God in Christ Iesus to the glorifying of his name in this present euill world that we may be glorified of him and with him for euer in his heauēly kingdome in the world to come Mat. 6.33 For so is the cōmandemēt of our Sauiour Christ Iohn 17.3 First seeke ye the kingdome of God his righteousnesse And againe This is life eternall to know thee the onelie true God and him whom thou hast sent Iesus Christ Haue we such knowledge good dispositiō as you speake of by our owne naturall inclination No for it is written The naturall man
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
taught to obserue in the words of Moses writing thus Then God spake all these words Beside that the diuine authority and perfection of the whole Law of euery part and branch thereof is thence to be noted in so much as all was published and pronounced from heauen by the Lord himselfe vve vvere further taught to marke the circumstance of time in two respects First that God giueth his Law to his people shortly after he had deliuered them out of Egypt Secondly that before he published and pronounced the same he did both solemnly prepare assemble them together to heare it and also set before their eyes diuerse fearfull and glorious signes of his diuine presence Why did the Lord publish his Law so shortly after he had deliuered his people out of bondage To let them vnderstand that the end of their deliuerance was not that they should follow their owne wicked lusts but to serue him in righteousnesse and holinesse all the dayes of their liues This indeed is the very true end of all Gods mercifull deliuerances blessings this vse stand we bound to make of them all The authorising of the Law of God but chiefly of those that are the greatest as it is expresly noted in the Gospell concerning the end of our redemption by Christ whereof this deliuerance of Israel out of Egypt was to them a figure and pledge And that the ende of this their deliuerance was that they might the more freely serue God reade Exod. 4.22.23 and chap. 5.1 and chap. 7.16 and chap. 8.1.20 and chap. 9.1.13 chap. 10.3 Reade also Deut. 5.15 But why did the Lord so solemnly prepare and assemble his people together before he did publish his Law vnto them That they might vvith one mind as members of the same body politike or common vvealth reuerently heare it vvith full purpose of heart to obey it It is most meet that it should so be heard not only of them but of vs also if we mind to reape any good fruite and bene by it For if we heare it not with a purpose and endeuour to obey it we shall neuer haue experience of our owne weakenesse nor of the power of Gods grace nor of the benefite of a sauiour for the which cause it is that he speaketh ioyntly vnto all as if he should speake apart to euery one And why did he shew foorth so fearfull signes of his diuine presence at the publishing of his Law To awaken their cōsciences to the sight of their former sins of their present frailty and corruption that his feare might be in thē as a bridle to hold thē backe from sin for the time to come This course was indeed most fit to procure and worke those effects and vses for the which the Law serueth euen according to that which was answered before read Exod. 20 20 whereof we shall haue occasion to speake more when we come to these words of Moses In the meane while let vs come to the words of God himselfe which he vttered by his owne most glorious voyce from heauen saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage How haue you learned to vnderstand these words They may be vnderstood both as a particular reason and ground of the first Commandement and also as a general reason and ground in vvay of a preface to the vvhole Lavv. Why is that Because they containe such a description of this heauenly Law-giuer as sheweth that he hath most soueraigne right to command all and that he alone is most worthie aboue all to be in all things obeyed aboue all Reade Leuit. chap. 19. vers 3.4 c. Which are the parts of this description First it sheweth vvhat manner of one our heauenly Law-giuer is in his owne diuine nature and being secondly what his gracious good will and pleasure is toward his people vpon condition they vvill submit themselues to be obedient vnto him In which words of the description doth he shew what his diuine nature and being is In that he proclaimeth himselfe to be the Lord God What meaneth this word Lord That he onely is eternall of most high and excellent Maiesty vvithout beginning and without end the cause of the being of all things in so much as he hath created them of nothing and much rather the cause why anie creature shall haue any euerlasting continuance and abiding This is the naturall interpretation and meaning of the word Iehoua for the which we vse to say Lord following herein the Greeke translation of the Bible after the example of the Euangelists and Apostles in the New Testament Not that we thinke it vnlawfull to speake the name Iehoua as some of the Iewes haue superstitiously imagined but because vse hath thus preuailed Onely it is necessarie that we vnderstand this title Lord in the signification of Iehoua For the which reade Exodus 3.14 and chapter 6.3 and Psalme 90.1.2.3.4 Now what is the meaning of the other word God That the same Lord who is the onely eternall and the cause of the being of all things is also all-sufficient and almightie both to support and maintaine all things vvhich he hath created and also to rule gouerne and order them all according to the gracious good pleasure of his diuine prouidence and will Such is the signification of the title Elohim noting the manifold vertue and power of the Godhead yea and euen the distinct persons of the Godhead also in the most perfect vnitie of the diuine nature Of the which more is to be said vpon the Articles of our beliefe Now what is the gracious good pleasure and will of God toward his people in which words of the description is it expressed First in the vvord Thy in that he saith I am the Lord thy God vvhich is a vvord of couenant and promise then in those vvhich follovv vvhich are a confirmation and as it vvere a pavvne and pledge of the couenant in that he did most mightily most mercifully deliuer his people out of the bondage of Egypt The condition of the couenant of the Law being such as no man can performe it seeing it promiseth not life to anie vnles it be fulfilled how should it containe anie declaration and testimonie of Gods loue to his people It is of Gods gracious goodnesse and mercie that he promiseth life vpon that condition in so much as therein he requireth no more then he had created and fitted mankind vnto in the beginning of the creation but the speciall declaration and confirmation of Gods loue in this his couenant consisteth in that it hath a respect to Christ by whome it is fulfilled for vs aswell as for the Ievves and for vvhose sake God is minded to forgiue the sinnes of all that shall truely beleeue in him also to vvrite his Lavv in their hearts by his holy Spirit euen to the end of the vvorld It is true for
in the very spirit of the mind which the Lord only and our owne consciences is priuie vnto The second Commandement followeth to be considered of vs which concerneth the right manner of the externall and bodily profession and practise of this inward worship of the soule and spirit from the former ground of the true knowledge and acknowledgement of the onely true God and as a fruite of his true faith feare and loue Rehearse therefore the second Commandement of Almighty God Thou shalt not make to thy selfe any grauen Image The Hebrew word is serue Thabhandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the likenesse of any thing that is in heauen aboue nor in the earth beneath nor in the vvater vnder the earth Thou shalt not bovv downe to them nor vvorship them for I am the Lord thy God a iealous God c. Is there nothing contayned in all these words but the Commandement it selfe There is beside the Commandement a reason annexed to it Ye say well the Commandement is this Thou shalt not make to thy selfe any grauen Image c. The reason followeth for I the Lord thy God am a iealous God c. And let vs obserue it well for this Commandement in stead of all the rest is set downe in the full strength and beautie and as it were in cōplet armour being furnished both with the threatning of the curse against the transgressors and also with the promise of blessing and holding forth the garland of glory to all that shall obey it Why is that God would in this one let vs see expressely how euery Commandement is to be vnderstood as carying the curse and blessing death and life as it were in the bosome of it But more specially because the imbracing of idolatry whereby the hart is drawne away frō the true spirituall worship of God is as it were the dissoluing of that mariage-couenant which God hath vouchsafed to enter with his people and their posterity euen as on the other side faithfull continuance in the duties of his true outward worship is vnto all true spirituall worshippers of him as the perpetuall sealing and confirmation of the same for euer Of these things we shall vnderstand more hereafter only as touching the nature of the Law contayning both the curse and death against the transgressors and also the blessing and life to those that shall obey it reade Deut. 30.15.16.17.18.19.20 and chapter 11.26.27.28 Now first of all what doth the Lord forbid in this second Commandement First of all in this second Commandement the Lord forbiddeth not only the making dedicating or consecrating and setting vp of any kind of Image and liknesse of any creature thereby to represent to our selues either his diuine Maiesty or anie strange God but also he forbiddeth that we should once fancy or contayne in our minds any bodily likenesse or shape of the diuine nature Secondly he forbiddeth vs to bovv downe the body or to yeeld any other externall seruice and vvorship to the honour either of the Image so fancied made dedicated and set vp or of God himselfe or any strange God in or by the Image either in priuate closet oratory or Chappell or in any publike high vvay market place Church or Temple Thirdly he forbiddeth all wil-worship that is to say euery forme and practise of diuine worship and seruice either in the whole or in any part and all the superstitious rights and ceremonies thereof though it be without idols and images besides that outward forme only with those holy rights and ceremonies which he himselfe hath for the time being commanded to be vsed and practised according to the prescript rule of his word either heretofore vnder the Law among the Iewes or now euer since vnder the Gospell among all Christian nations to the ende of the vvorld Fourthly the Lord forbiddeth vs to rest in any or all the outward duties of that worship vvhich he himselfe hath commanded as though he vvere pleased with the vvorke vvrought as they say vnlesse they be done in faith and repentance Fiftly he forbiddeth all true worshippers of him to enterprise any neare societie and familiarity vvith idolaters either by mariage or by bodily presence at their idoll seruice or any of their idolatrous and festiuall assemblies Finally he forbiddeth all desire and lingering affection of hart towards idolatry or any other false erronious hereticall practise of religious vvorship For the first of these points reade Isaiah 40.15.16.17.18 and verses 22. c. and Acts 17.29 For the second the expresse words of the Commandement are cleare The true worshippers of God bow not the knee to Baal 1. Kings 19.18 Of more secret and priuate or houshold idolatrie reade Iudges chap. 17. and Gen. 31.19.30.32.34 and chapter 35.1.2.3.4 Deut. 27.15 And note that the word of seruing the Image or idol is more generall then that other of bowing downe For it comprehendeth all idolatrous superstitious rights and ceremonies all outward actions gestures significations of zeale reuerence or allowance of this kind of worship Such are the dedicating of places for such kind of worship the erecting of altars burning of incense lifting vp of the eyes to the Image holding vp of the hands vncouering the head before them kissing of them speaking honorably of them swearing by them keeping holy dayes and feastes vnto them consecrating of Priests for them c. Reade against these and the like Leuit. 18.1.2.3.4 and chap. 19.27.28 and chap. 26.1 Deut. 12.29.30.31 and chap. 14.1.2 and chap. 16.21.22 Iosh 23.7 and 1. Kings chapter 12.31.32.33 and chap. 18.28 and chap. 19.18 and 2. Kings 16.10.11 c. and 2. Chron. 28.22.23 Exod. 23.13 and chap. 32.5 Psalme 16.4 Hosh 2.16.17 Psalme 106.39 Read also Isaiah chap. 19.19 Isaiah 44.17 and chap. 57.5 c. Ier. 7.9 and chap. 11. verses 12.13 and chap. 12.16 Ezek. chapter 18.6.12.15 Amos. 8.14 Zeph. 1.5 Reade also Iudges 8.27 Touching the third point reade Collossians 2. verses 18.19.20.21.22.23 Reade also Micah 6. vers 6.7 and Isai 29.13 Math. 15.9 and Marke chap. 7.5 c. Not onely the Popish Portesse and Masse booke and the Idolatrous worship thereof but also the Turkish worship according to their Alcoran and the Iewish worship euer since their obstinate deniall of Christ though it be without Images yea and whatsoeuer is in any diuine seruice booke as we call them contrary or not soundly agreeing to the prescript rule of Gods word all is condemned in this second Commandement As touching the Iewes there was indeed a forme of worship prescribed by God which was allowed of him standing in many godly rights and ceremonies as the bookes of Moses do plentifully declare But now vnto Christians all those rights and ceremonies which were peculiarly commaunded to the Iewes vntill the comming of Christ they are ceassed Only that which was morall to the Iewes is remayning to the vse of Christians with such change of Sacraments as God himselfe hath expressely commanded Of which things
Prayer And concerning prayer the Apostle Paule exhorteth that in the Church of God and in the holy meetings of his people first of all supplications prayers intercessions with giuing of thankes be made for all men For Kings and all that are in authority that we may leade a quiet and a peaceable life in all godlinesse and honesty 1. Timothie 2.1.2 Here let vs obserue that the same honour which is due to soueraigne Kings is due also to Queenes when they haue by Gods speciall prouidence soueraignty of gouernement The inferiority of their sexe must not in this case preiudice their authority ouer their subiects no more then it must diminish the honour which children owe to their naturall mother whom therefore the Lord doth in his Law mention aswell as the father And Leuit. 19.3 he putteth her before the other Duties to Mâ—nisters of thâ— word that it might the rather be obserued But leauing this point let vs proceed What is the honour which God hath commanded his people to giue to their pastors and teachers The same duties in such maner as followeth He that heareth you sayth our Sauiour Christ heareth me Reuerence and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 Whereupon sayth the Apostle Paule Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God 1. Cor. 4 1. In the 13. chap. of the Epistle to the Heb. verse 17. Obediencâ— Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Touching prayers for the Ministers of the word Prayer Pray for vs sayth the Apostle Paule that the vvord of the Lord may haue free passage and be glorified 2. Thessal 3.1 And againe Ephesians 6.18 Reade also Hebr. 13.18 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly And for conuenient maintenance Thankefâ—â—nesse and euery other duty of honour belonging to the Ministers of the Gospell we reade what the will of God is 1. Tim. 5.17.18 The elders that rule well are worthy of double honour specially they which labour in the word and doctrine For the Scripture sayth thou shalt not mouzell the mouth of the oxe that treadeth out the corne and the labourer is worthy of his wages This is the honour which by the commandement of God belongeth to the Pastors and teachers of the Church wherein also schoole-maisters and teachers of the liberall Arts haue their portion to whom not onely their scholers themselues but also the parents of the scholers owe reuerence and thanks with good and liberall recompence Now what is the honour which God requireth that seruants should yeeld to their maisters according to the flesh as the Apostle calleth them in regard of their bodily seruice which they owe them Duties to maisters of families c. Let as many seruants as be vnder the yoake count their maisters worthy of all honor Reuerence that the name of God and his doctrine be not euill spoken of And they which haue beleeuing maisters let them not despise them because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things sayth the Apostle to Timothy teach and exhort 1. Tim. chap. 6.1.2 Obedience Seruants be ye obedient to them that are your maisters according to the flesh with feare and trembling in singlenesse of your harts as vnto Christ Not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart With good-will seruing the Lord and not men Ephesi 6.5.6.7 And the same againe Coloss chap. 3.22.23 Moreouer in the second chapter to Titus verses 9.10 Let seruants be subiect to their maisters and please them in all things not answering againe Neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Prayer For prayer we haue the example of Abrahams seruants Gen. 24.12.13.14 and verse 48. Thankefulnesse For thankefulnesse Ioseph is a notable example for all seruants to follow Gen. 39. verses 8.9.10 And Iaacob for diligence and faithfulnesse yea though he serued an vnkind kinsman Gen. 29.15 c. Let vs peruse these places of holy Scripture and first Gen. 24.12 c. The Like honour in all good reason and proportion and from the equity of this Commandement as it followeth to be considered is due from the souldier to his Captaine for he is his maister and martiall Magistrate from the patient to his good Phisition or Surgion who are as nouicing fathers to his bodily health as it is well expressed Ecclesiasticus 38.1 c. Honour the Phisitian with the honour that is due vnto him because of necessity for the Lord hath created him Duties to elders in yeares that is to say he hath appointed this calling and giuen this gift and skill to him c. The like honour is due from the client to his faithfull Counsellour and pleader at Law seeing he is a father in the defence of his outward estate and iust title and right and froÌ„ the beneficiarie to his liberall benefactor whether to man as to Gaius or to woman as to Dorcas c. And note also that in obedience to this Commaundement the wife is to reuerence her husband Eph. 5.22 c. 33. and Coloss 3.18 Maid-seruants are likewise to submit themselues to their dames and mistresses Gen. 16.9 To conclude this point What is that honour which God commandeth the younger in yeares to giue to their auncients and elders Thou shalt rise vp before the horehead Reuerence a fruite and declaration whereof is this rising vp and honour the person of the old man sayth the Lord and dread thy God I am the Lord Leuit. 19.32 A fruite also of the which honour is the silence of the younger in reuerend regard of the experience and vvisedome of their elders Iob. 12.12 And as vve reade againe Iob. 32.4 Elihu waited till Iob and the rest had spoken because they vvere more auncient in yeares then he And verse 6. he sayth I am young in yeares and ye are auncient therefore I doubted and was afraide to shew you my opinion Reade also Psalme 107.32 Ye younger sayth the Apostle Peter submit your selues vnto the elders Obedience and submit your selues euery man one to another decke your selues inwardly vvith lowlinesse of minde for God resisteth the proud giueth grace to the humble 1. Epistle chapter 5.5 Yea the Minister of the word though he himselfe be an Elder in respect of his office yet must he not checke his elder in yeares but exhort him as a father and the yonger men as brethren the elder women as mothers the younger as sisters with all purenesse 1. Tim. 5.1.2 And further
of Naboth shall dogges euen licke thy bloud also saith the Lord 1. Kings chap. 21.19 Yea let vs marke that the Lord threateneth the heauie curse against king Ahab although he was sicke and kept his chamber when Naboth was by false witnesses brought to his death so as it might seeme that he had no hand in it Yet because it could not be but he must vnderstand of Iezabell his wiues practise against Naboth for it was done in a publike solemne manner Therefore because he stayed it not God punisheth him as if he had bene the principall agent But not onely Ahab was accursed but Iezabell also as it followeth in the same text What was her curse The Lord saith likewise concerning Iezabell The dogges shall eate Iezabell by the wall of Israell verse 23. And yet further against Ahab in the 24. verse The dogges shall eate him of Ahabs stocke that dyeth in the citie and him that dyeth in the field shall the foules of the ayre eate The accomplishment of these curses we reade first against Ahab in the very next chapter verse 38. and against Iezabel though she ouer liued Ahab and also against Ahabs stocke 2. booke of the Kings chapter 9. verses 6.7.8.9.10 and verse 30. c. to the ende of the Chapter Reade also Iudges chapt 9. vers 23. c. Reade in the booke of the Martyrs how fearefull the ends of cruell persecutors were both of Emperours and others But there be other that go yet something more closely to worke then if they should so openly forge wrong for a law What is the curse against such Cursed be he saith the Lord that smiteth his neighbour secretly and all the people shall say Amen Deuteronomy 27.24 And verse 25. Cursed be he that taketh a revvard to put to death innocent bloud and all the people shall say Amen What is the curse against him that cruelly hacketh and mangleth anie mans flesh albeit he do not pursue him to death Eye for eye tooth for tooth hand for hand foote for foote c. saith the Lord by Moses Exod. chap. 21. verses 24.25 And Iudges 1.6.7 Adombezek hauing the thombes of his hands and the toes of his feete cut off saith thus in the guiltinesse of his conscience against himselfe Seuentie Kings hauing the thombes of their hands and of their feete cut off gathered bread vnder my table as I haue done so God hath rewarded me This is the law of reuenge which God both commaundeth his Magistrates and also practiseth himselfe And let vs obserue that this curse is threatened in speciall maner against those that deale iniuriously and cruelly against the poorer sort the widow the fatherlesse the straunger the blind the lame c. because they are most succourlesse Reade Exod. 22. verses 21.22.23.24 And againe Deuteronomy 24.14.15 and chapter 27.18 Cursed be he that maketh the blind to go out of the way c. And Prouerbes chapter 22. verses 24.25 Rob not the poore because he is poore neither oppresse the afflicted in iudgement For the Lord will defend their cause and spoile the soule of those that spoile them Read also Isa 1.23 and Ierem. 5.28 VVhat is the curse against the vsurer which spoileth the poore that way Shall he liue saith the Lord that hath giuen forth vpon vsurie and taken increase He shall not liue seeing he hath done this abhomination he shall dye the death his bloud shall be vpon him Ezek. 18.13 There are some as was said before euill instruments of mischiefe who carry tales to shed innocent bloud is there any curse for such Dauid the seruant of the Lord saith they were accursed before the Lord which by false suggestion stirred vp king Saul against him 1. Sam. 26.19 And Ezek. 22.9 It is one of those grieuous sinnes for the which the Lord gaue his people into their cruel enemies hands In thee saith the Lord are men that carie tales to shed bloud Reade also Dan. chap. 6.4 c. 11. c. 24. There are besides these some who though they put not their hand nor giue counsell c. to murther and crueltie yet when they see it done or heare of it they reioyce at it are such vnder the curse of this Commaundement He that mocketh the poore saith king Salomon reprocheth him that made him and he that reioyceth at destruction shall not go vnpunished Prou. chap 17.5 Reade also Prou. 24.17.18 Be thou not glad when thine enemie falleth c. But that we may go forward what and if a man abstaine from murther and crueltie and onely neglecteth to stay cruell practises when there is power in his hand to do it is there any curse for such In the booke of the Iudges chap. 5.23 Curse ye Meroz said the Angell of the Lord curse the inhabitants thereof because they came not to helpe the Lord to helpe the Lord against the mightie Marke how the Lord accounteth himselfe to be forsaken and neglected when anie refuse to succour his people in time of their daungers What is the curse against those that neglect to shew mercy to such as be poore impotent and distressed people though they be not pursued by the outward violence of aduersaries There shall be iudgement mercilesse against such as shew no mercie In the Epist of Iames chap. 2.13 And our Sauiour Christ saith of all such Matth. 25.41 Depart from me ye cursed into euer lasting fire which is prepared for the Diuel and his Angels Consider also to this purpose the parable of the rich voluptuous and vnmercifull man Luke 16.19 c. Thus they that be not mercifull where mercie ought to be shewed are accursed is there anie curse against those that neglect to do iustice for the cutting off of those that be cruell murtherous persoÌ„s Yes for bloud vnreuenged defileth the whole land Numb chap. 35. toward the end of the chap. And Prou. 17.15 He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord and therefore it cannot be but they must be in a cursed estate It is true it is verily an accursed thing to be abhorred of the Lord and to be accounted vncleane and defiled before him Reade 1. Sam. 15. The Iudgement of God was against King Saul for sparing Agags life contrarie to his commaundement Reade also 1. Kings 10.24 the iudgement of God against king Ahab for the sparing of the king of Aram. Reade further 2. Sam. 21. and 1. Kings 2.31.32.33 Now what is the curse against such as vse reuiling and quarellous speeches the propertie whereof is to prouoke to fighting and murther if they should haue the full course In the 5. chapter of Matth verse 22. our Sauiour Christ affirmeth that whosoeuer saith to his brother Raca shall be vvorthie to be punished by a counsell And vvhosoeuer shall say foole shall be worthâ—e to be punished with hell fire And 1. Corinthians 6.10 the Apostle Paul saith No raylers shall inherite the kingdome of God To
it because of the trouble and charges of it which grow by increase of children c. For they therein plainely bewray against themselues that they are without true conscience and remorse of sinne and that they are also voide of faith in Gods fatherly prouidence c. Yet so as againe we are to remember that mariage must not be rashly and inordinately hasted before the time But now as touching those few which haue the gift to liue chastly in single life is it in no wise lawfull for them to marrie They are not forbidden to marrie Neuerthelesse when God hath giuen the gift and so long as it pleaseth him to continue it they that haue receiued it shall do best who will haue care to vse it in their single estate so long as they may bring most glorie to God by their abstayning from seeking a wife It is true and so are the words of our Sauiour Christ Mat. chapter 19. concerning this matter to be vnderstood where he saith verse 12. in the end of the verse He that is able to receiue this let him receiue it And so also is the Apostle Paul to be vnderstood in his whole disputation about the same question 1. Cor. the 7. chapter Hitherto of the interpretation of this seuenth Commaundement both touching the euils forbidden and also concerning the vertues and good duties commaunded The equitie of it commeth now to be considered Shew you therefore what the equitie of it is The equitie of this Commaundement may be considered diuerse vvayes How is that First in respect of God the author and giuer of it Secondly in respect of euerie one to whom it is giuen apart The Equitie Thirdly in respect of the Church and common wealth of God more generally and ioyntly considered First therefore in respect of God himselfe what is the equitie of it First because God our heauenly Law-giuer is in himselfe most pure and holy therefore it is most meet that he should forbid his people all vncleanenesse and on the contrarie commaund all puritie and cleanenesse both of soule and body Secondly in so much as the continuall propagation increase of mankind as vvell as their first creation is belonging vnto God it is likevvise very meete that he should appoynt the vvay and meanes of the same increase and not that it should be left to mans owne wandring and inordinate lust Thirdly because he hath sanctified and appoynted mariage for a most gracious and comfortable remedie against all vncleanenesse Fourthly because he hath adopted our bodies aswell as our soules to be the temples of his holy Spirit and members of the mysticall bodie of our Sauiour Christ. Finally seeing all lawfull promises couenants and bargains are to be performed yea thought it be to a mans hinderance as vve reade in the 15. Psalme it is much rather euerie vvay equall and meete that the couenant of mariage be especially regarded seeing aboue all other humane contractes this is honoured vvith the title of the Couenaunt of God Thus therefore in respect of God we see how great the equitie of this Commaundement is What is the equitie of it in regard of our selues more particularly considered It ariseth from the former ground for in so much as God hath aduanced vs to especiall dignitie aboue all brute beastes and euerie kind of his vnreasonable creatures it is meete that euerie of vs should seeke the increase and propagation of our ovvne kind and generation in a more holy and honourable manner and vvay then anie of them do and accordingly both in mariage and out of mariage to possesse our bodies in more holinesse and honour then they do according to that which hath bene answered before And further also because the sinne of bodily vncleanenesse bringing a speciall reproch vpon the person of euerie offender as that which a man committeth more directly against himselfe then anie other sinne So indeede doth the Apostle Paule reason in the place before alledged 1. Cor. 6. verse 18. Fly fornication euerie sinne that a man committeth is without the bodie but he that committeth fornication sinneth against his owne bodie Wherefore let vs reason here againe as the Apostle hath taught vs in the 15. verse of the same chapter Shall I then take the members of Christ and make them the members of an harlot God forbid As though he should say Fic vpon that And much rather then let vs reason shall I take the members of Christ and cōmit any sin of incest or rauishmēt or against the law ordinarie course of nature God forbid Yea with most deepe detestation against all such abominable sinnes let vs say againe and againe and the Lord giue vs grace to say in truth of heart God forbid Farre be it from anie of vs once to thinke to do so The very brute beastes would then condemne vs for they shew themselues more orderly then so Now what is the equitie of this pure and holy Commaundement in respect of the common wealth and Church of God more generally and publikely considered First because by fornication and adulterie they are cumbred with the mixture of a base and cursed posteritie Secondly because the right of inheritance is thereby many times wofully interrupted specially in the base discent of noble men and Princes Finally because by the wicked and bold example euen of a few specially if they be of high place and calling many are easily emboldened to commit much filthinesse till the whole land be filled with adulteries as the Prophet Ieremie complaineth in the 10. and 11. verses of the 23. chapter of his prophesie Hereby as the same Prophet in diuerse other places complaineth the iudgements of God were hastened against the land The Curses for because of adulteries and others as he saith in the same chapter the land mourned and the pleasant places of the wildernesse were dryed vp c. Hence therefore we haue a fit occasion to come to inquire of the curses and punishments which God in his iustice threatneth against the transgressions of this his so equall and pure a Law And first what is the curse against adulterie The curse is manifold according to the manifold trespasse of this sinne Let vs consider diligently of them rehearse you as shortly as you can which they be In the ciuill course of Gods iustice commaunded and practised among his people Israell it was bodily death if it came forth to light Yea euen among all heathen people and nations God prouideth that this sinne hath bene vsually punished either with death or some other very grieuous and sharpe punishment to the singular reproch of the offenders in the midst of them And whereas this sinne of adulterie is oftentimes kept secret from the knowledge and sentence of the earthly iudge it meeteth notwithstanding with sundrie curses from the diuine iustice and vengeance of God such as are either barrennesse of the wombe or cursed of-spring or monstrous conceptions or with some one grieuous bodily
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
as they had sinned before their true repentance concerning their speciall sinnes Whosoeuer do not thus in the like cases they can haue no true comfort that their sinnes are forgiuen them but shall dangerously deceiue themselues to the euerlasting destruction of their soules And thus are we now by the gracious blessing of God come to the eight Commaundement What is that Thou shalt not steale The Lord hauing in the sixt Commaundement prouided for the safegard of mans person and life and in the seuenth for the propagation of the life of mankind least the earth shold be left void of a posteritie lawfully descending it followeth now fitly in the eight Commandement that the Lord should take order concerning the outward commodities of his life for the comfortable maintenance thereof Sins forbidden But that we may attaine to the vnderstanding of this Commaundement let vs inquire of it in our former order from point to point And first concerning the negatiue part What doth almightie God forbid vnder this word stealing Vnder this word stealing almightie God comprehendeth and forbiddeth all iniustice vvhatsoeuer may be committed of any person young or old in any matter or interprise litle or great touching the goods and outvvard commodities of this life vvhether the same iniustice should be compassed and brought to passe by force and violence against the vvill of the right ovvner or by any kind of subtiltie and fraud vvithout his knovvledge Hereby then it appeareth that the propertie of euerie mans right and possession and all distinction of mine and thine which is in the world is of the hand of God and that his prouident distribution is the ground and foundation of all iustice to be obserued in nations betwixt people and people and in all societies betwixt euerie man and his neighbour according to that positiue law which the Lord hath set Deuteronomy 19. chapter 14. Thou shalt not remoue thy neighbors marke which they of old time and antiquitie haue set in thine inheritaunce c. And Prouerbes 22.28 and chapter 23.10.11 This law indeed did specially respect the people of Israell neuerthelesse it is euident also by the holy Scriptures that God hath distributed the whole world according to the pleasure of his owne will Genesis chapter 10. and chapter 11.8 and Deuteronomy 32.8 c. Reade also Psalme 8. and Psalme 24. and Psalme 50.10 c. and Psalm 95.4.5 and 115.16 But many get that which they hold by no honest and lawfull meanes but by wicked practises and that partly by force and partly by deceit as hath bene answered before What is to be said to this Hovvsoeuer it be that any hold goods and possessions vvhether by right or by vvrong it is iniustice for any liuing in a setled common-wealth to steale the least thing from them or to vse any vnlawfull force yea though they be such as haue iust right thereunto What is to be done then Onely lawfull meanes must be vsed for the righting of all vvrongs So it ought to be indeed One euill must not be remedied by another for that would make the euill worse c. The Magistrate is appointed of God to heare and determine such cases To them therefore must all that be wronged resort and seeke for iudgement Exod. 22.7 c. and Deut. 17.8 c. But what if all lawfull meanes faile and that the Iudge will not do his office in the execution of iustice The matter must then be peaceably left to the righteous iudgement of God God verily must be the onely refuge in such extremities and we may well comfort our selues in him that he will in due season righteously iudge both the iust and the wicked Reade Eccles 3.16.17 Now let vs come to inquire of the particular sinnes whereby this Commandement is transgressed and broken The which as I suppose we may not vnfitly do in this order First if we search out the sinnes of such as be in authority ouer the rest and Secondly what are the sinnes of those that be vnder their gouernement Shew therefore in the first place which be the sinnes of those in authority whether they be tyrants or lawfull gouernours for euen the one as well as the other may be theeues and robbers in the sight of God and by the verdict of this his Commandement Reade Iob 12.5.6 Psalme 62.10 Isaiah 1.23 Hosh 6.9 and chap. 7.1 Shew therefore I say which their sinnes of iniustice be Tyrants vvith their Lieutenants Captaines and souldiers yea and all other soueraigne Kings and Princes sinne against this Commandement of Almighty God the Kings of Kings and Prince of all Princes when by vniust warres they inuade the lands and dominions of other Princes and spoile their subiects of their goods either by piracy vpon the seas or by robbing and stealing vpon the land The same againe both tyrants and also all lawfull Kings and Princes with their Iudges and vnder officers do then likewise breake this Cōmandement of God in time of peace among their owne subiects when of malice or for loue of corrupting bribes gifts they either vtterly peruert or in any point corrupt true iudgement also when they delay and hinder the speedy course thereof specially touching the pitifull cause of the stranger and the poore the widow and the fatherlesse and finally vvhen they lay burthensome exactions vpon their subiects without iust and waighty causes and when they consume the common treasury vpon their priuate and pompous lusts These sinnes of Princes and Rulers are euery where mightily cried out against by the Prophets of God in the holy Scriptures Now what are the sinnes of those that liue together in more equall estate and condition of life There are very many of them It is true for beside secret stealing and open robbing practised among men iniustice may be committed both in regard of other mens goods and commodities and also in regard of their owne and that also diuerse wayes in either respect First therefore which are the wayes whereby iniustice may be committed in respect of other mens goods and commodities First when we do negligently but much rather if vve should vvilfully damnifie or hinder them in any matter Secondly when vve do any way get out of their hands any part of that vvhich we haue no right vnto Thirdly when we detaine or keepe in our owne hands any part of that which belongeth vnto them But most of all when any do vtterly alienate the title of inheritance from the right heire thereof Of the first of these points of iniustice we haue two instances giuen vnto vs the one of wilfulnesse the other of negligence Exod. 22. verses 5.6 Let vs come to the second point How may iniustice be committed in getting other mens goods out of their hands This may be practised many wayes Shew how In buying or selling letting or hiring borowing or lending paying wages or doing of worke in exchange of commodities in partnership or in any other lawfull kind of contracting
poore which be in want Fourthly in respect of common society Let vs therefore consider of these things seuerally And first what is the equity of this Commandement in respect of God himselfe Seeing God is the God of righteousnesse and of all equity and iudgement it cannot be but it must needs be very iust and equall that he should command his people all iustice and iudgement and that he should forbid them the contrary The Equity And likewise because he hauing the soueraigne right of all things in his owne hand hath in most excellent vvisedome distributed and disposed to euery man his seuerall portion as was answered afore concerning the ground and foundation of the righteousnesse of this Commandement The Lord in the vnequall distribution of the riches of this world followeth the same course which he holdeth in all other of his workes There is a differing glory of the heauenly creatures so there is of the earthy in the seuerall kinds thereof He giueth to the rich abundance that the poore may therein behold his bounteous mercy he giueth to the poore lesse to some very litle to other as it were nothing at all in comparison of the rest that both poore and rich might behold their owne sinne and by sinne their vnworthinesse of the least benefit of this life God maketh not all poore because he would haue some to relieue and succour the rest he maketh not all rich because then none should be humbled through want c. Now therefore in the second place what is the equity of this Commandement in respect of those that be owners and possessors of the wealth of the world Because God hath not so passed away his right and interest vnto them but that the fee-simple as it were remaineth still in himselfe alone The rich therefore are but as stewards to God that they may giue to euery one their due portion on the Lords behalfe according as they shall stand in need It is true he hath not giuen to any man his riches that he should consume them according to his owne corrupt will and lust but according to the will of God who is the soueraigne Lord and possessor of them It followeth in the third place that you shew what the equity of this Commandement is in respect of those that be in present want Because albeit God might in his iustice altogether withhold euery blessing of this life both from poore and rich yet besides that he hath commanded the rich to deale liberally vvith the poore he himselfe vndertaketh to be a foster-father to prouide for them vpon condition that they will patiently beare their wants diligently follow their callings and in all things deale truly and iustly vvith all men To this purpose it is that God calleth himselfe in speciall maner the father of the fatherlesse and of euery one that is destitute though he be indeed the generall foster-father of all mankind Such therefore is the equity of this Commandement in respect of God himselfe and also in respect of the rich and of the poore considered a part by themselues Now in the last place what is the equity of it in respect of common society The Lord God as pleaseth him doth oftentimes for iust causes knowne to himselfe make the rich poore and the poore rich and therefore great equity that they vvhich be rich now should relieue and succour those that be presently poore that the poore againe whosoeuer from among them shall be made rich may likewise relieue and succour such as shall be impouerished by the hand of God vvhether they themselues or any of their posterity as it often falleth out vvithin a fevv generations yea sometime in one and the same age This is that equity which the Apostle Paul reasoneth from that he might moue the faithfull Corinthians who were for the present more wealthy to helpe the afflicted Christians at Ierusalem 2. Cor. chap. 8. verses 13.14.15 Reade also Prou. 27.24 and Psalme 113. Thus then the equity of this Commandement the argument whereof is true iustice and iudgement concerning our neighbours goods and our owne it is as you haue answered very manifold This Law of God therefore being so equall it followeth hereupon according to that which we haue seene concerning the former Commandement that all the curses threatned against the transgressions of it are likewise very equall and iust Let vs therefore now come to consider of them And that in the same order wherein the sinnes forbidden haue bene set downe and rehearsed not of all the particulars for that would be ouerlong for vs at this time but of the more generall heads and of the particulars which be more principall and chiefe among the rest so neare as we can In the first place what is the curse against the tyrant which openly violateth all iustice to worke his owne ambitious and licentious will which he maketh his soueraigne Law for the spoiling of other men of their goods to the enriching of himselfe Wo to thee that spoilest and wast not spoiled and dost vvickedly and they did not wickedly against thee saith the Lord by his holy Prophet Isaiah when thou shalt cease to spoile thou shalt be spoiled and vvhen thou shalt make an end to do wickedly they shall do wickedly against thee chap. 33.1 Reade also Hab. chap. 2.5.6 c. 12. and Prou. 21.7 The robbery of the wicked shall destroy them for they haue refused to execute iudgement What is the curse or punishment against the thiefe which maketh stealing as it were his professed practise and occupation to liue by In the ciuill course of Gods iustice in Israel it was for the stolen oxe restitution of fiue oxen and for the stolen sheepe foure fold restitution if the thiefe should haue killed or sold them because that is as it were the perfect conuiction of the theft But if the cattell should be found aliue vvith the thiefe then the Lord commaunded but double restitution Yet so as if the party could not make restitution either double or more as the cause should require that then he should loose his freedome and be sold for a bond-slaue This indeed is the Law of God as we reade Exod. chapter 22. verses 1.4 The same penalty of double restitution is layed vpon the thiefe that stealeth any thing out of a mans house as we reade in the same Chapter verse 7. Yet so againe as if the stealth be attempted in way of burglary and breaking vp of the house and that also in the night time he is put out of the protection of the Law as an outlawed man so as if he be slaine in his enterprise he that killed him is quit from murther The Curses the bloud of the thiefe is vpon his owne head verses 2.3 That manifold restitution therefore or for want of restitution the losse of libertie and this vile account of the thiefe his life in the case of burglarie shew that they are vnder the curse of God touching
or for his due reproofe and correction vvherein he hoth euill and for the ending of contentions and controuersies betwixt man and man vvhether vve be lawfully called forth to do it vpon our oath before a Magistrate or that we haue any iust occasion more priuately so to do It cannot be otherwise concerned but that the Lord forbidding false witnesse-bearing against our neighbour to his discredit or hurt doth on the contrary command the speaking and witnessing of the truth for his benefit or credit And because it often falleth out that a mans good neighbour cannot be benefited and relieued but the wicked and false accusation or lye of another must therewithall be detected therefore it must needs be that a true witnesse must be giuen against euery euill neighbour to his iust rebuke and punishment And generally it is to be considered that all discouery and reproofe of lies and slaunders to the discredit of the wicked it is on the behalfe of euery good neighbour and of the truth it selfe Yea it is for the benefit of our neighbour who hath sinned any sinne which is to be discouered that we do therein witnesse against him that by the iust rebuke and correction of his sinne he may be brought to true repentance Moreouer because euen good neighbours may be at variance for want of the knowledge of the truth therefore it is further added that this is the vse of bearing a true witnesse to end controuersie and contention according to that we reade Heb. 6.16 But not onely in iudiciall course of iudgements before the Magistrate or Iudge of the court but also in all priuate speeches and testimonies God requireth that we alwayes speake and affirme the truth to the benefit of our neighbour in the way of righteousnesse and truth c. reade Ephes 4.25 and Colos 3.8 Thus then to speake in a word the briefe summe of this Commandement is truth of speech commanded for the benefit of our neighbour yea euen for the mutuall benefit of one neighbour by another according as it is written A faithfull witnesse deliuereth soules but a deceiuer speaketh lies Prou. chapter 14.25 But hereunto as vnto a very great and waighty duty there are diuerse excellent vertues and graces necessarily required as you haue bene taught Which are they The first is an harty loue and zealous affection to the truth in generall with a vvilling and ready chearfulnesse of mind to giue witnesse vnto it The second is a particular knowledge and assurance of the truth of euery matter vvhereunto vve do giue vvitnesse The third is incorrupt affection â—oid of all ill will and hatred or of partiality and flattery touching the person whom our testimony concerneth whether he be friend or foe howsoeuer we shall esteeme of him The fourth is simplicity and plainnesse in the declaration of the truth The last is constancy in standing to the confirmation of that truth which is once vprightly and faithfully affirmed Concerning the first of these vertues which I call an harty loue and zealous affection to the truth in generall I do not only extend it in this place to the witnessing of that truth which pertaineth to the outward safety and credit of euery neighbour but also to the witnessing of the whole truth which is according to godlinesse Tit. cha 1.1 And as it is said of the true seruant of God that he speaketh the truth in his heart Psa 15.2 Concerning the second reade Pro. 15.28 The heart of the righteous studieth to answer And chap. 16.23 The heart of the wise guideth his mouth wisely And chap. 14.5 A faithful witnesse will not lye And verse 15. The foolish will beleeue euery thing but the prudent will consider his steps Herein coÌ„sider the wise discretioÌ„ of the Apostle Paul 1. Cor. 1.11 and chap. 11.18 Concerning the third vertue note that the truth is to be preferred before any person and before euery reward and before all displeasure whatsoeuer may arise from the testifying of it And herein let vs take speciall heed against our owne hatred and wrath against any man for that blindeth the eye and all such are by and by all to naught with vs c. so the vprightnesse of truth shall be neglected because of our crooked affection Concerning the fourth reade Isaiah chap. 32 4.5 Veritas non quaerit anguâ—los In testimonie veritatis non est ludendum vel occultationibus vel ambiguitatibus Truth seeketh no corners It dallieth not by ambiguous and doubtfull answerâ— Reade also 2. Cor. 2.17 and chap. 4.2 Reade also Ioh. 1.20 and 1. Sam. 3.17.18 and Iosh 7.19 Concerning the last reade Tit. 1.9 for that which the Minister must do for his part in the great truth of God the like is to be performed of all in euery truth It is a foule sinne in euery such one as shall be ready to shrinke backe from any true testimony when they perceiue their land-lord or some other great man to be offended therewithall All these vertues and if there be any other like to these they are carefully to be regarded in bearing witnesse as euery man will answer before God with whom truth in euery matter is very precious But that we may go forward Is there nothing else commanded in this Law of God but the things which you haue already rehearsed Yes God doth moreouer command vs in this his holy Commandement to performe euery other good dutie vvhereby both the good name and also the good and comfortable estate of our neighbour may not onely be continued so much as vve may procure but likewise vvhereby the same may be recouered againe if by any occasion they be lost and impaired All this must needes be required according to the generall law of loue to our neighbour whose good name and comfortable estate should be as deare vnto vs as our owne ought to be Shew therefore in the first place which those duties be that are to be performed for the continuance and preseruation of our neighbours good name and of his good estate First it is euery mans dutie to teach and instruct his neighbour in euery good vvay of God wherein he shall perceiue him to be ignorant and to want counsell yea it is euery mans duty to exhort and stirre vp his neighbour to all care and conscience to vvalke in obedience to euery Commandement of God Secondly it is euery mans duty to yeeld euery neighbour his due praise for all his godly vvisedome and care and for euery good grace and vertue in the vvell ordering of his life and to incourage him to continue and increase therein Thirdly God requireth that in all actions or speeches though something doubtfull and suspicious we hope and speake the best of euery good neighbour vntill the contrary shall breake forth and be knowne yet so as in the meane while vve admonish them to vse better aduisement and speedily to remoue all causes of suspition Fourthly that each neighbour be faithfull and trusty in keeping the
willing according to his knowledge in a due course of inquirie to giue witnesse to the truth yea it is euerie mans part carefully to obserue and marke those things which it is fit for them to know The Curses that they may as occasion shall require be meet witnesses of the truth It is not a sufficient excuse for a man to say I know not what to say to it wheras he might haue known if he had listed Euen as we would gladly haue the iust testimonie of others for the clearing of our selues c. so ought we to be willing to yeeld ours for the benefite of other And likewise as we would be loth that so precious a iewell as a good name is and that so sweete a fruit as is louing fauour which groweth from thence should be stolen as it were out of our gardens by any false witnesse lyes and slaunders so ought we of the same equitie to take heede that we defraude not or spoile anie of their good name and estimation by the same vniust wicked practises Moreouer the equitie of this point appeareth in so much as false witnesse lying and slaundering is the common harbourer and vpholder of all sinnes and also an enemie to all vertue and godlinesse both in deprauing thereof and also in denying all iust defence and succour thereunto We are come to the last point How can you shew the equitie of this Commaundement in respect of our profession of the name and religion of God Because they that slaunder and defame any their good neighbours and brethren and they also themselues who walke not answerable to their profession do giue occasion to the enemies of Gods true religion to blaspheme and speake euill of the most holy and reuerend name of God So it is said indeed of king Dauid that by his grieuous sinne of adulterie and murther he caused the enemies of the Lord to blaspheme 2. Sam. 12.14 And more generally it is said of the wicked Iewes that through their breaking of Gods Law they dishonoured God and that through them the name of God was blasphemed among the Gentiles Rom. 2.23.24 Now surely this is the most vnequall thing that can be that God who honoureth his people with putting his name vpon them and in calling them to the profession of his heauenly kingdome and glorie it is the most vnequall thing that may be I say that God should be dishonoured by them Ought ye not saith that honourable Nehemiah chap. 5.9 to walke in the feare of God for the reproch of the heathen our enemies So the equitie of this Commandement and of the third is in this respect the same And the rather also is it vnequall that one Christian should slaunder an other because the enemies of Gods truth are ouer readie to seeke the diffamation and slaunder of vs all though we be carefull to maintaine the credit one of another so much as in truth and equitie we may The equitie of this Commaundement being thus manifold and great no maruell though God in his iustice hath threatened and assigned so manie and great curses or plagues and punishments to the transgressions of it These curses therefore let vs now come vnto for this is the place wherein we are according to our order to consider of them And first what is the curse and punishment of those that beare false witnesse vpon their oth before a Magistrate The punishment of such in the ciuill course of Gods iustice vvas appointed to be the same vvhich they by their false vvitnesse vvould haue brought vpon their neighbour as we reade in the 19. chap. of Deut. from the 16. verse to the end of the chap. And Deut. 27. vers 17. and 19. such as are instruments of wrong this way they are by the consent of the people of God euen according to his commaundement pronounced accursed before the Lord. So indeed we read expresly in those places of holy Scripture and there is no doubt that God who commaundeth ciuill Iudges to vse this seueritie against the bodies and outward estate of false witnesses will be behind in the execution of his diuine iustice both vpon their bodies and also vpon their souls whosoeuer shall not haue grace to repent them earnestly of so great and grieuous a sinne And notwithstanding the course of ciuill iustice among vs is more slacke then that of the Lords in Israell and by somuch more failing and vnperfect then that was yet it is no small punishment or curse and reproch that the periured person is disabled from the credite of giuing testimonie in anie matter of iudgement so long as he liueth And further also cōcerning the more heauy curse against the false witnesse reade Prou. 19.5 and in the same chapter vers 28.29 And againe chap. 21. verse 28. where the often repetition argueth the speciall displeasure of God against this sinne as against that which is greatly abhorred of him according to that we reade Prou. 6.19 and Psalm 59. from 〈◊〉 11. verse where reade a fearefull imprecation against the periured person And thus we may by very plentifull and authentick witnesse perceiue that the false witnesse shall be surely and seuerely punished Now what is the curse against the wicked iudge or Magistrate who shall without diligent sifting of the false witnesse admit and allow his false testimonie and accordingly giue a wrong sentence He that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him Prou. 24. verse 24. yea the Lord himselfe doth abhorre him Prou. 17.15 How then should he not stand fearefully accursed Reade also Prou. 29.12 Such a prince must needs make wicked proceedings and so haste the curse of God against himselfe What is the curse against the common and vnconscionable lyer We haue partly seene it in the curse of the false witnesse from the testimonies of diuerse holy Pro. thē rehearsed And we may see it further Prou. chap. 12.19 The lying tong shall soone vanish the deceit of such shall turne to their owne hurt according to that which followeth there in the next verse And in the same chapter the 22. verse Lying lippes are an abhomination to the Lord. Wherefore also it is written Psalm 5. the 6. verse The Lord will destroy them that speake lies And Reuel 21.8 All lyers shall haue their part in that lake which burneth with fire and brimstone which is the second death Reade also Reuel chap. 22. verse 15. and Psalm 31.18 a vehement imprecation against lyers and namely against that doggish Doeg Psalm 52.3.4.5 Among men also this is a iust recompence against the lyer from the hand of God that he shall not be beleeued though he speake the truth And finally note that as the sinne of lying is increased by common swearing so also shall the curse be the more heauie against such Reade here againe Zacharie 5.4 But let vs hast forward What is the curse against the priuie and malicious backebiter
Coueting therefore or lusting is as an vniuersall leprosie or contagious poison ouerspreading or rather vndermining all good dutie It may seeme therefore that this Commandement is nothing else but a repetition or interpretation of that which hath bene alreadie forbidden How may this stand with the wisedome of the most wise God that he minding to set downe his Law most briefly should forbid one and the same thing more then once This question containeth in it selfe a full and sufficient answer vnder it for in so much as God is most wise and discreet yea euen the very author of all that distinction whereby any thing differeth from other we may in no wise thinke that he should in so short a Law as he gaue to his people make any vnnecessarie repetition of one and the same thing It is very true God that hath made and disposed all things most exactly as it were by line weight and measure Isa 40.12.13.14 God who numbreth the starres and calleth them all by their names Psalm 147.4 God that giueth man all the vnderstanding and discretion which he hath to discerne betwixt things that differ he that taketh the wise in all their crafts and quirkes c. shall not he know how to speake distinctly It followeth therefore that we do necessarily make a distinction betwixt this coueting which is forbidden in this Commandement and that which is forbidden in the Commandements going before What distinction may this be In the former Commaundements all coueting is forbidden to the vvhich consent is giuen Here coueting is forbidden in the least motion though no consent be yeelded at all Yea the least flitting and vagrant motion which hath neuer so litle delight mixed with it And not onely so but also the idle vain and loose thought of the vniust enioying of any thing that is our neighbours which our Sauiour Christ seemeth to call discoursing in the ayer Luke 12.29 yea euen the verie originall inclination of our corrupt nature to anie vnrighteous lust and desire is forbidden albeit there arise no motion or any the least delight therewithall And therefore much rather doth the Lord forbid all continued consultation and deliberation of the heart tending to any vnlawfull and inordinate lust So then in this Commandement we haue diligently to consider foure degrees of sin to be forbidden which go before that consent which is giuen to wicked coueting or lusting I would haue you make rehearsall what they be They are these which follovv First the naturall inclination of the heart vvhich since the fall of Adam hath bene and is in vs and in all his posteritie corrupt from the vvombe Secondly the thought and imagination vvhich ariseth from that secret and inmost corruption Thirdly the motion vvhich springeth from the thought Fourthly consultation and deliberation vvhich ariseth from the motion and delight is the next forerunner to full consent Or thus to the same effect In this Commuandement the Lord forbiddeth first the contraries to originall inclination to that perfect righteousnesse and loue which we do owe to our neighbour that is to say originall inclination to iniustice and to the hatred of our neighbour Yea and also originall inclination to the inordinate and excessiue loue of our selues Euen all the corruption which is come vpon our nature by the fall of Adam Secondly the Lord forbiddeth the immediate fruites of the same inclination to iniustice and vnrighteousnesse and to the vile hatred of our neighbour and to the inordinate loue of our selues Sins forbidden that is to say all vniust and hatefull thoughts and motions of the heart enticing and prouoking to the hurt of our neighbour as also vaine and fond thoughts motions discourses tending to the puffing vp of our selues in selfe-loue pride c. Yea further let it be obserued that the former inclination thought motion and deliberation euen concerning lawfull things and such as do belong to our selues if they arise in our hearts before the iust time and season thereof they are comprehended vnder this coueting which is here forbidden of God As for example the thought and desire of mariage before the time meete fot it also longing after the possession of an inheritance while a mans father is liuing or being vnder wardship before he is come to lawfull and conuenient age to enter vpon the possession and vse of it Yea the flitting desire or longing after any thing whatsoeuer before the time and season appointed of God or by no lawfull and good meanes though the time and season may be thought meete and conuenient all such flitting desires are here condemned Finally the not resisting of these thoughts motions and discourses is against the righteousnesse of this Commaundement as being the hinderance of loue and euerie other good fruite thereof and the cherisher of all sinne against our owne consciences in the fruites of selfe-loue and vnkindnesse against our neighbour And thus we haue the vnfolding of the sinne forbidden in this Commaundemeut whereby the difference betwixt it and all the former Commaundements of this second Table may plainely be discerned whereby also we both vnderstand the excellencie of the diuine wisedome of God in giuing so perfect a Law of all righteousnesse and loue toward our neighbour and likewise we may see more deepely into that miserie or rather sinke of iniquitie that lurketh in our corrupt nature till we be renewed in the spirit of our mind and made new creatures fashioned againe by the Spirit of God in a more secret manner then we were in our mothers wombe Now therefore hauing helpe against the difficultie hardnesse of the vnderstanding of this Cōmandement Knowledge of this Commandement most necessary I wold gladly heare the reasons of you why the knowledge of it should be so specially necessary and profitable as you haue bene taught the same to be Which are they Because without the knowledge hereof we can neither see into the full greatnesse of our owne sinne and the extreame misery which is due to the same nor into the perfect excellency of Gods righteousnesse in the punishing of sinne nor into the riches of his mercies in forgiuing sinne and sauing of sinners nor the necessity we haue of a Sauiour neither what godly sorrow for sinne meaneth nor what regeneration and repentance is nor what it is to be truly humbled before God nor how great cause we haue to be in continuall watch and ward yea in earnest battell and fight against sinne least it should get strength to raigne in vs to the euerlasting destruction both of our bodies and also of our soules All this is euident from the former discourse already layd open in the example of Saint Paule Rom. 7. and by that conclusion which he maketh vpon that discourse verses 24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesu Christ our Lord. Hence therefore we may perceiue that we do altogether deceiue our selues when we
but he that feareth the Commandement shall be revvarded And chap. 19. verse 16. He that keepeth the Commaundement keepeth his ovvne soule The gâ— blessâ—â— curse of 〈◊〉 Law but he that despiseth his vvaies shall dye And againe chap. 29.18 Where there is no vision the people decay but he that keepeth the Lavv is blessed And Isa chapter 1. vers 19.20 If ye consent and obey ye shall eate the good things of the land but if ye refuse and be rebellious ye shall be deuoured vvith the svvord for the mouth of the Lord hath spoken it Reade also the like Iob. 36.11.12 And againe Isa chap. 3. vers 10.11 and Psalm 58.11 Reade also Genes 4.7 In these and such like sentences are both the curse and the blessing most briefly comprehended that euerie one might easily remember them Reade Ioshua 22.18.20 and Deut. 27. the last verse The curse is briefly noted apart More largely the same are laid foorth together Deut. 11. vers 26.27 c. and chapter 30. from the 8. verse to the end Reade also Iob chap. 22. vers 15.16 c. to the end And Psal 50. the whole Psal and Ier. chap. 7. And Rom. 2.5.6.7 c. 16. In these and such like places of holy Scripture the more large declaration of the curse and blessing is contained But as you may remember there were some other places and proofes to this purpose recited wherein the generall curses and blessings are most largely described Which places and proofes were they They are the vvhole 26. chap. of Leuiticus and likevvise the vvhole 28. chapter of Deuteronomie These whole chapters indeed being very large chapters are replenished with recitall of the manifold blessings which God assureth to all that will obey his Law and of all kind of curses theatened against the disobedient and rebellious But beside these kinds of testimonies there were other proofs alledged which did set forth the generall curse apart by it self and likewise the generall blessing Such as are concerning the curse Hosh 4.1.2.3 Heb 2.2 And concerning the blessing Psal 19.11 and Luke chap â—â— 28. And Hebr. 11 6. Reade also Philip. 4.8.9 After this manifold declaration of the curse and blessing we came to the proofe of our generall corruption and disobedience whereby we haue made our selues void of the blessing and iustly subiect to the curse Mans generall corruption and disobedience to the Law What proofes were they They are such as we reade Psalm 14. and Rom. chapter 3. vers 9. and so forth to the 21. verse and verse 23. There is no difference all haue sinned and are depriued of the glorie of God And Ephes ch 2. vers 3. All are by nature the children of wrath To this purpose also was rehearsed a declaration of the speeches which vsually all such as be not renued and sanctified by Gods grace do cast forth both generally and particularly in contradiction to the righteousnes of the whole Law and of euerie Commaundement of it When obedience to the Law of God is generally vrged why say some do ye thinke that none shall be saued but such as shall liue so holily as you would make vs beleeue we must I warrant you there shall be but a few saued then c. VVe are no Angels say some I am no Saint saith another I cannot liue so streight a life saith the third I should dy quickly if I shold want my merry pastims my pleasant copesmates c. And I warrant you say manie if all were knowne they that are thought to liue so holily are as bad as the worst c. The like are the particular contradictions which were recited concerning wicked speeches against the righteousnesse and obedience of euerie Commaundement After these things did follow on the contrarie the generall proofes of the perfect obedience of our Sauiour Christ wherby all that do truely beleeue in him and repent of their sinnes be deliuered from the curses and made partakers of the blessings can you now call to mind which they were Diuerse proofes for the confirmation of this point were alledged out of the Gospell written by the Euangelist Iohn as namely out of the 4. chap. vers 34. where our Sauiour Christ professeth of himselfe that it was his meate to do the will of him that sent him that is of his heauenly Father and to finish his worke And chap. 8.29 I do alwaies those things that please him And verse 46. in the same chap. Which of you saith he to the malignant Iewes can rebuke me of sinne And vers 55. I know my father and do keepe his word And chapter 12. verses 49.50 I haue not spoken of my selfe but the Father which sent me he gaue me a Commaundement what I should say The glorious and fearefull maner of the publishing of the Law and what I should speake And I know that his commandement is life euerlasting the things therefore that I speake I speake them so as the Father said vnto me And chap. 14.31 As the Father hath commaunded me so I do Hereof God the Father of our Lord Iesus Christ himselfe giueth a most solemne testimonie at his Baptisme from heauen saying This is my beloued Sonne in whom I am well pleased Matth. 3.17 and againe chap. 17.5 at his transfiguration And the same 2. Pet. 1.17.18 Reade also the testimonie of Iohn the Euangelist 1. Epist 3.5 and of the Apostle Peter 1. Epist 2.22 and of the Apostle Paul 2. Cor. 5.21 and in the Epistle to the Hebr. chap. 7.26 Finally it is in many places testified as we haue alreadie seene that he is called the Lord our righteousnesse yea euen in his childhood he saith to his mother Ioseph Knew ye not that I must be about my fathers busines Luke 2.49 And at his Baptisme It becommeth vs to fulfil all righteousnesse Matth. chap. 3.15 VVe are now come to call to remembrance that which was deliuered from our text as it followeth after the words of the Law from the 18. verse of our 20. chap. of Exodus to the 21. verse of the same But first of all I wold haue you make rehearsall of the words of the text VVhich are they Immediatly after the publishing of the words of the Law it followeth thus in our text And all the people saw the thunders and the lightenings and the sound of the trumpet and the mountaine smoking and when the people saw it they fled and stoode a farre off And they said vnto Moses Talke thou with vs and we will heare but let not God talke with vs lest we dye Then Moses said vnto the people feare ye not for God is come to proue you and that his feare might be before you that ye sinne not So the people stood a farre off but Moses drew neare vnto the darkenesse where God vvas What were you taught to obserue and mark froÌ„ these words We vvere taught to obserue these three things First in hovv glorious and fearefull a manner
of God to euery faithfull and beleeuing Iew. And that the duties of Gods morall Law are the same duties from whence the truth of our faith is to be manifested to the glory of God c. reade againe Iames chap. 2.14 15.16 c. and Iohn 3.17.18.19.20.21.22 and Matth. 5.16.17.18.19 c. Reade also Ier. 31.33 compared with Heb. 7.10 and chapter 10.15.16 Concerning the second of these latter vses of the Law that it serueth in stead of a continuall watch c. call to mind that which we reade Psal 19.11 Moreouer by them is thy seruant made circumspect Reade also Psal 119.98 and verse 205. and Prou. 6.23 And touching our vnprofitablenesse reade Luke chap. 17.7.8.9.10 And against trust in our owne works chap. 18.9.10.11.12.13.14 and verse 18.19 c. 23.24.25 Now concerning the last of the latter vses of the Law it is euident to be so in that it doth alwayes rebuke the least sinne and in the owne nature continually calleth for perfect obedience vnder paine of the curse and damnation Whereby it awaketh the conscience to the continuall sight of the guiltinesse of sinne c. whence also we cannot but be put in mind continually of our deliuerance by our Sauiour Christ and consequently of that loue and duty which we owe him Thus then we see that the Law is of manifold vse both before and after that we are brought vnto Christ But against the latter vses some man will peraduenture obiect that which the Apostle Paule seemeth to write to the contrary euen there where he teacheth that the Law is our Schoole-maister to bring vs to Christ for he addeth these words by and by in the very next verse Gal. 3.25 But after that faith is come saith he we are no longer vnder a Schoole-maister And chap. 4.7 Thou art no more a seruant but a sonne and verse 24. The Law gendreth vnto bondage and 1. Tim. 1.9 The Law is not giuen to a righteous man To these places we answere by a true interpretation of the Apostles meaning that they make nothing against any of the vses of the Law by vs mentioned For his meaning is onely to shew that as the Law is opposed to Christ the couenant of grace and as it bringeth with it the burthen of ceremonies as it is armed with the curse against the least transgression of it so are not the faithfull who are redeemed by Christ and do truly indeuour to liue righteously vnder the Law but vnder grace But to be vnder the Law for the direction of our liues how we should serue and please God this is so farre from a bondage that it is a singular ease and benefit that we haue so short and perfect an abridgement of the whole will of God as his Law is This is the loue of God saith the Apostle Iohn 1. Epistle chap. 5.3 that we keepe his Commandemens and his Commandements are not grieuous that is they are not ouer-burthensome vnto true and faithfull Christians Like as our Sauior Christ had sayd before My yoake is easie and my burthen is light Math. 11.30 The reason is because in Christ and through the redemption which he hath paide for our sinnes to appease the wrath of God both the Law and the Gospell are reconciled and they consent together as in a most friendly league teaching one and the same doctrine of faith and godlinesse to the glory of God and the saluation of all his elect people And thus the Law aswell as the Gospell is said to conuert the soule to giue wisedome to the simple to reioyce the heart c. as we reade in the 19. Psal And thus also the righteousnesse of God though it be made manifest without the Law yet it hath witnesse of the Law of the Prophets Neither doth the Gospell make the Law of no effect but confirmeth and establisheth it as the Apostle Paule teacheth Rom. 3. verse 21. and 31. and Gal. 3.21 Is the Law against the promise of God God forbid Wherefore we keeping our selues farre from the heresie of those that are called Antinomians because they vtterly reiect the Law yea euen the morall Commandements of the Law of God let vs in the feare of God and with all thankes to his diuine Maiesty for so great a blessing as his Law is it being rightly and lawfully vsed as the same Apostle teacheth 1. Tim. 1.8 Let vs I say imbrace and practise euery good vse of it that is that we being truly humbled and brought to our Sauiour Christ by it and through him being deliuered from euery curse of it we may againe by our Sauiour Christ be so lifted vp with the ioy of his saluation and so sanctified and enabled by his grace that walking in obedience to it we may be partakers of all the blessings which God of his infinite mercy though Iesus Christ hath promised to the obedience of the same yea euen to the sincere though vnperfect obedience of all such as are redeemed iustified and sanctified through faith in the same our Lord and Sauiour Christ Iesus his sonne The which graces God of the same his infinite mercy graunt vnto vs and to all his elect children both now and hencefoorth for euermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS An index for correction of the Errata PAg. 2. in the margent for preparation reade patterne pag. 3. line 10. for them reade him and in the margent Scheninah pag. 6. line 29. reade giueth any an pag. 19. line 27. that for the pag. 27. line 24. set the comma after parts pag. 30. line 15. reade benefit pag. 33. lin penult reade Bethauen pag. 42. lin 5. for all reade â—l pag. 49. line 15. reade not onely mutually pag. 50. line 11. reade more bound pag. 51 in the margent reade Thahhaudem pag. 52. line penult for containe reade conceiue pag. 53 and 54. reade rites for rights pag. 63. last line for fasting reade feasting pag. 74 line 16. time is for tune pag. 75. line 19. reade hunting pag. 84. line 21. for slowly reade loosely pag. 87 line 22. put out and. pag. 89. line 29. heauenly for heauy pag. 98. line 6. reade God was call c. pag. 100 line 13. put out the word this pag. 101. line 21. reade others from which c. pag. 103. line 8. reade we ought pag. 106. line 16. reade or Sabbath thereunto c. pag. 113. line 12 sell for set pag. 116. line 12. reade the Apostles of our Sauiour Christ c. pag. 121. line 12. reade to giue them all good c. pag. 122. line 5. or for as pag. 131. line 21. reade or of all his creatures pag. 133. line 31. â—e for In. pag. 135. line 1. reade lightnesse and inconstancy pag. 139. line 13. for our reade their pag. 140. line 5. reprocheth and line 12. Ecclesiastes pag 145. line 13. dye as a c. pag. 147. line 10. put out the last repetition Come vp thou bald-head pag. 149. line 33. reade blessed course pag. 53. line 21. for else reade lesse pag. 163. line 33. reade fore-possessed pag. 194. line 5. reade bringeth pag. 195. line 16. reade prouided pag. 206. line 23. reade from antiquity pag. 238. line vlt. reade worke further all his workes pag. 239. line 14. for inordinate reade ordinarie pag. 251. line 2. reade wâ—th God but also the c. and line 12 for we as reade as we pag. 265. line 27. for many reade may any pag. 269. for ariseth reade arising pag. 274. line 10. for in reade of