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
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
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
Sam. 2.25 and Isai 7.13 that in the like proportion the transgressiō of the first table is greater more hainous thē of the second And further also it is to be obserued for the making vp of this second rule that there are diuerse degrees of good duties commaunded in either table Mat. 12.31 1. Tim. 1.13 and that there is an inequality of the sinnes vvhich are forbidden the one being vnequally and vvith the disaduantage compared and weighed vvith the other and accordingly a diuerse degree or measure of the curse punishments either in this life or in the vvorld to come Thirdly to the more thorough vnderstanding of the Lavv of God vve are to obserue that vvhat euill or sinne soeuer is forbidden in any Commandement there the contrary good thing or vertue is commanded and on the other side vvhat good thing soeuer is commanded there the contrary euill thing is forbidden Fourthly that vnder one thing expressely either commanded or forbidden all of the same kind vvhat soeuer causeth or any vvay helpeth and furthereth the same they are likewise either commanded or forbidden as coadiutors and accessaries therunto or as hauing a mutuall relation the one to the other Fiftly that albeit for order of doctrine there is a most perfect distinctiō of euery Cōmandemēt frō other yet as touching practise they are so nearly knit together that no one can be perfectly obeied vnlesse all be obeyed one being trāsgressed al are transgressed And for the same cause also there are some kind of duties the contrary transgressions either commanded or forbidden in many yea sundry times in all the Commandements according to the diuerse or contrary ends purposes vvhereunto they do serue according as they are either diuersly or contrarily applied Sixtly that the curse of eternall death and of all the euils miseries of this life is due to the least transgression of any part or branch of the Law and much rather the generall transgression and contempt of it but that the blessing of euerlasting life is not due as a deserued reward or det vnlesse the whole Lavv be fully and perfectly obeyed as vvas answered before Seuenthly that our Sauior Christ only of all men hath perfectly fulfilled obeyed the Law but that all other are transgressors and therefore iustly vnder the curse and condemnation vvhich it awardeth Finally that vvithout faith in the same our Sauiour Christ none can be freed frō the curse threatned by the Law much lesse partaker of any blessing promised in any of the Commandements and least of all a partaker of euerlasting happinesse And yet touching those that do truly beleeue in Iesus Christ and earnestly repent of all their sinnes that their sincere though vnperfect obedience is accepted vvith God and shall of his free and vndeserued grace on our parts only for Christs sake be perfectly rewarded partly here in this world but fully after this life in the kingdome of heauen according to the diuerse degrees and measure of euery mans faith and obedience All these things are necessarie to be obserued indeed the proofes whereof are for the most part cleare in themselues the which yet I will briefly repeate that ye may the better vnderstand them and that they may be more firmely fixed in your minds First because God is a Spirit most wise holy and righteous therefore must his Law be answerable to himselfe c. Reade Deut. 4.5 c. Psal 19.7 c. Rom. 7.12.14 The second third and fourth may easily be confirmed by considering them in their instances for the exemplifying of thē is the prouing of them And touching the diuerse degrees of curse or punishment Particular rules for the interpretation of euery Commandement reade Math. 11.20 c. chap. 12.45 Luk. 10.12 and chap. 12.47 Rom. 1.27 c. and chap. 2.1 c. 2. Thes 2.11.12 and 2. Tim. 4.14 c. and 2. Peter 2.20.21 Numb 15.26 c. compared with verses 30. c. For the fift and sixt reade againe Deut. 27. the last verse and Gal. 3.10 Rom. 3.19.20 and Iames 2.10.11 For the proofe of the seuenth reade Rom. 8.3.4 and chap. 10.3 and 2. Cor. 5.21 1. Pet. 2.22 3.18 and 1. Iohn 3.5 Isaiah 53.5 c. And Ier. 23.6 The Lord our righteousnes And the places before alledged Rom. 3.21.22 and Gal. 3.12.13.14 and verses 21.22 For the last point reade also Rom. 8.1 c. 1. Tim. 1.9 Acts 10.34.35 Psal 19.11 91.14.15.16 Mat. 10.42 and chap. 25.34 c. 2. Cor. 5.10 2. Tim. 4.8 Math. 5.12 Hebr. 11.6 Gal. 6.7 and 2. Cor. 9.6 And now these things obserued more generally we may perceiue the more easily what is to be considered in the particular handling of euery commandement the which things also haue bene declared I would gladly heare them likewise rehearsed of you they being well neare the same with the other Shew therefore which they be They are these vvhich follow First the sence and meaning of the Commandement that also first negatiuely vvhat is forbidden and then affirmatiuely vvhat is commanded in the 1. 2. 3. 6. 7. 8. 9. 10. But in the 4. and 5. commandements first affirmatiuely vvhat is commanded and after negatiuely vvhat is forbidden Secondly the particular equity of it Thirdly the particular blessing promised to the perfect obedience of it Fourthly the particular curses or punishmēts threatned against al such as either make shew of obediēce only in hypocrisy dissimulatiō or do neuer so litle trāsgresse against any duty required Fiftly the particular application of the curses due to euery one in respect of the same particular mutterings and secret rebellions as they are in any more or lesse Finally a particular declaration how our Sauior Christ only hath perfectly obeyed the Commandement which we haue in hand and what manner of obedience to the same that is vvhich God accepteth at the hands of the faithfull Preface or generall reason for the authorising of Gods Law for Christ Iesus his sake though it be vveake and vnperfect These things thus obserued let vs come to the first Commandement which is that Thou shalt haue no other Gods but me Or thus Thou shalt haue or let there be no strange God to thee before my face for such are the words of the originall text though in the same sence and meaning with our vsuall and accustomed translation But in the 20. Chapter of Exodus where the Law of God is set downe there are other words before these which as ye may remember haue bene interpreted vnto you Which are those Thē God spake al these words saying I am the Lord thy God which brought thee out of the land of Egipt out of the house of bondage In the holy lāguage we reade out of the house of seruāts but in the same sence because the Israelites were there in seruitude and bondage read Leu. 26.13 Deut. 4.20 and 1. King 8.51 and Deu. 5.15 But what were you
Abraham as the holy storie plentifully reporteth seeing he was a true worshipper of him c. reade 2. Chron. 20.7 Isa ch 4.18 But in the reason of the commandement which are the words of the curse against Idolaters They are these For I the Lord thy God mighty and iealous do visite the iniquitie of the Fathers vpon the Children vpon the third generation and vpon the fourth on such as hate me What meaneth the Lord when he saith he will visite the iniquitie of the fathers on the children His meaning is that he will seuerely punish this grieuous sin of Idolatrie God indeede doth not visite and make inquisition for sin in vaine but finding it he taketh vengeance of it as we may obserue his proceeding against Sodome and Gomorrha and the cities adioyning Gen. 18.20.21 and chapter 19.23 Read the 1. chapter of Zephaniah where the threatning of the punishment is ioyned with the visitation and search for sinne diuerse times in that chapter And the Lord professeth himselfe specially wroth as we see in this place against this sinne of Idolatrie which he accounteth a spiritual and most filthie fornication Remember againe Ezechiel chapter 16. chap. 8.15 and Iosh 24.19.20 The Curse Yea let vs marke in reading of the holy Scriptures we shall find that the Lord is not more often nor more earnest against anie sinne then against this of Idolatrie Read Deut. 27 15. EZek. 14.34.5 ch 8. vers 8.9.10.11.12 both secret and open which is the peruerting of his whole true religion as hath bene answered in our entrance vpon the interpretation of this commandement What is the punishment and curse which God threateneth Vnquietnesse and turmoile of conscience with many bodily calamities here in this world and after this life euerlasting and most wofull destruction both of bodie and soule in the world to come if it be not preuented by true repentance Reade Psal 16.4 Isa 2.19.20.21 and chap. 8 21.22 ch 16.12 and chap. 47.11.12 c. against the Babylonians and chap. 57.10 c. 20.21 against the Israelites And Hosh 8.7.8 chap. 10.15 1. Corinthians 6.9 1. Peter 4.3.4.5 and Reuel 22.15 But why doth God call Idolaters haters of him seeing they say they do that which they do of singular loue deuotion and zeale which they beare vnto him Because Idolaters can no more loue God in truth then the adulterous woman can loue her husband howsoeuer she speaketh him faire and flattereth with her lippes This indeede doth the Lord giue all Idolaters plainely to vnderstand if they had grace to see But that we may hast forward the threatening as we see is not made against Idolaters themselues onely but also against their children and posteritie to the third and fourth generation Is not this vnequal thinke you that God should punish the children from one generation to another for the fathers offences It is rather of wonderfull mercie that he doth so graciously limite and restraine the curse seeing he might iustly withdraw his grace from the whole posteritie of the Idolaters as from an illegitimate and bastardly seede seeing he hath asmuch as in him lyeth made the condition of the couenant of this spirituall mariage vtterly voyd and frustrate Yea and herein also doth the wonderfull mercie of God more clearely vtter it selfe because he doth not so cast off the next generations of the idolaters but whosoeuer of them will forsake the sinne of their fathers and be true worshippers of him they shall not onely be accepted themselues but the couenant also shall in them be renewed to their children and posteritie for euer whosoeuer among them shall abide faithfull therein Reade Ezek. chap. 18.1 c. to the end and chap. 20.18.19.20 reade also Psal 78.4 c. 7.8 and Ier. 3.1 Hosh 3. Here therefore is wonderfull mercie indeede And further also the verie curse it selfe serueth to exceeding gracious purpose that is both to feare parents from idolatrie euen for that loue they ought to beare to their posteritie welfare of their children both in soule and body and also to withdraw children from the example of their idolatrous parents which is for them a verie daungerous inducement to idolatrie and so to the vtter vndoing of all that should come of them to the third and fourth generation by a pitifull interruption of the course of Gods mercies toward them But all this concerneth those children that liue to come to knowledge What is to be said of those children of Idolaters which dye before they can discerne of the Idolatries of their forefathers shall all such be condemned They are doubtlesse in a feareful estate neuerthelesse we must in feare and reuerence leaue the secret iudgements of God to himselfe who will in due time shew himselfe most righteous in all his vvayes So said Moses Deut. 29.29 Secret things belong to the Lord our God c. Yet thus far may we be in good hope that notwithstanding they are cut off from the benefite of the couenant of the Law which is not made to thousands but vpon condition of the childrens faithfulnes in their generations after the example of their godly parents some of them may be saued through the grace of that couenant which was made to Abraham according to the free electiō of God in Christ Iesus before this couenant of the Law was made and which is established vpon better promises Heb. 8.6 Hitherto of the curse against the transgressors of this Commandement which as was said is the first part of the reason The Blessing the second part followeth In what words is that contained In these For I the Lord thy God do shew mercie vnto thousands to such as loue me and keepe my commandements What is that mercie which the Lord will shew them He will blesse them with all blessings of this life so farre as shall be good for them but more specially he will giue them abundance of true spirituall comfort here in this world and euerlasting happinesse and glorie in the kingdome of heauen Yea he will bestow these mercies not onely vpon themselues but also vpon their posteritie to a thousand generations That is euen to the worlds end and for euer and euer Reade Deut. ◠9. and Psal 105.8 So great is the largenesse of Gods most gracious couenant to all that truely loue God in dutifull and thankefull regard of his most tender as it were mariage loue toward them and in loue as a fruite thereof do purely and chastly worship him and keepe his commandements For the loue of God in vs is the immediate roote and fountaine of all our obedience euen as his loue toward vs and the sweetnesse thereof apprehended and felt in our harts by faith is the original first cause of our loue to him But shall all the posteritie of the true worshippers of God be thus blessed and saued without exception No but they onely which keepe couenant with the Lord following the
first which are the contrarie vices to the vertue of peace-making They are these two 1 Sowing of contention by secret tale-carying and priuie slandering 2 Hindering of peace and friendly agreement by contrarie perswasion and counsell The contraries to the vertues of the second sort are in the next place that is the contraries to iust repelling of iniuries Which are they They are partly such as be contrarie to that lawfull and iust reuenge vvhich ought to be sought at the hands of those that haue power to punish such as shall grow mischieuously iniurious and hurtfull to any of our neighbours and brethren And partly they are such as be contrarie to that Christian fortitude vvhereby the innocent partie extreamely oppressed is presently to be releeued or else he must perish or be very daungerously damnified or vtterly vndone as vve vse to speake Shew therefore first which those vices be that are contrarie to iust reuenge They are these foure following On the one side carelesse and vnkind neglect of seeking iust necessarie reuenge by the helpe of the godly and Christian Magistrate On the other side First priuate reuengement vvith neglect of the magistrate Secondly mis-informing or bribing the magistrate in an inordinate desire of reuenge aboue measure Finally crueltie in an ouer-eger or bitter pursuing of reuenge and punishment assigned by the magistrate though it be no greater then is equall and meete Which be the contraries to godly and Christian fortitude They are these two First cowardly fearefulnesse and vvant of holy courage wisely and warily to vndergo necessarie daungers for the iust rescue and defence of our neighbour vvhen vve see him in extreame daunger and vvhen by the course of ordinarie helpes vve might haue hope to do him good Secondly indiscreet rash and presumptuous venturousnesse vvhen a man enterpriseth any thing aboue all likelyhood of good successe he therein greatly indaungering himselfe to no benefite to his distressed neighbour The contraries to the last sort of the vertues which belong to helpefulnesse for the reliefe succour and comfort of life namely they that belong to the well placing and bestowing of benefits they are yet behind Which are they They are of diuerse sorts Rehearse them First the contraries of kind-hartednesse or goodnes as the Scriptures call it Secondly the contraries to mercifulnesse or tender and bowel-like pitie and compassion Thirdly the contraries to friendship and friendly dealing Finally the contraries to well-wishing or prayer and to good and well dealing toward our enemies Let vs therefore now last of all inquire out these kinds of contraries also in such order as you haue rehearsed them And first which are the contraries to kind-hartednesse or goodnesse First selfe-loue when a man thinketh all too litle for himself Secondly euill will or vnbeteeming when one is loth that his neighbour should fare the better for him though it be of another mans cost Thirdly inhumanitie or churlishnesse in a rude and discourteous deniall to shew that kindnesse which is intreated of a man Fourthly faire words but no performance or vvith very great fayling Last of all vniust gratifying or pleasuring The contraries to mercifulnesse or tender pitie and compassion are next Which are they On the one hand vvant of compassion ouer the miseries of such as ought to be pitied as also laughing and reioycing at shrevvd and vnhappie turnes as vve call them And on the other hand foolish pitie in sparing such as are vvorthie of sharpe seueritie In the third place are the contraries to friendship friendly dealing Rehearse likewise which they be First hostilitie or open enmitie And then diuerse other as they follovv First lightnesse in the entring and breaking off of friendship Secondly fayned friendship or flatterie Thirdly neglecting or fayling a mans speciall friend in the time of his speciall neede Last of all vnlavvfull or vniust befriending The contraries to wel-wishing well dealing toward our enemies are now onely remaining Which be they They are these tvvo First rash and hatefull imprecations or cursed vvishes against them proceeding of that priuate grudge vvhich vve beare them Secondly profane and carnall reioycing at their aduersitie and fall Thus haue we through the grace of God the whole interpretation of Gods meaning in the negatiue part of this Commaundement But can you shew me the reason why the Lord forbidding so many sinnes maketh expresse mention onely of murther and why vnder that one he comprehendeth all the rest euen from the greatest to the least of them which course also the Lord taketh in the next Commaundement and also in the 8. and in the 9. Shew here once for all what the generall reasons hereof may be I haue learned that there are sundrie very notable reasons of it I would gladly heare you to make rehearsall of them First the Lord doth it for plainenesse least any should say that through vveakenesse of capacitie they could not vnderstand his Lavves Secondly for breuitie and shortnesse sake least anie should pretend that because of the length of them they are not able to remember them Thirdly to let vs vnderstand that all the affections and thoughts from vvhence such grieuous sinnes proceeded be themselues also great and grieuous offences in the sight of God Finally that by the more effectuall avvaking and rousing vp of our drowsie consciences our soules might be soone possessed with such a feare and horrour of Gods displeasure against the greater sinnes that vve might the rather be preserued from the lesser vvhich vve should othervvise too lightly regard and at vnvvares easily runne into them These things thus obserued in this place both concerning this present Commaundement Duties commanded and also concerning the 7. 8. and 9. following Now let vs come to the affirmatiue part of this Commaundement what doth God require of vs in it In this 6. Commaundement the Lord our God commaundeth all those vertues which belong either to innocencie or harmelesnesse touching the person or life of man or else to helpefulnesse for the reliefe and comfort of the same These vertues haue bene mentioned alreadie according to their seuerall kinds in the negatiue part of this Commaundement but now we are more purposedly to inquire of them seeing to this affirmatiue part they do properly belong First therefore which are those vertues which belong to innocencie and harmelesnesse as touching the person and life of man They are these three First meekenesse or patience and long suffering vvhich vertue lightly passeth by and endureth all such offences done against our selues or anie that belong vnto vs vvhich dutie doth not necessarily bind vs to stand earnestly vpon in the reprouing censuring and pursuing of them Secondly tractablenesse or gentlenesse and easinesse to be intreated to forgiue the trespasse yea though great anger or displeasure hath of any of vs beene iustly conceiued against other Thirdly peaceablenesse or desire of lawfull quiet and peace vpon good and lawfull conditions yea euen to our ovvne losse if neede so require
liued with his parents he wrought diligently in the worke and labour of Iosephs occupation Marke chap. 6.3 And afterward vvhen the time vvas come that he should more immediatly do the vvill of his heauenly Father he hauing no house of his ovvne to hide his head in as vve reade Mat. chap. 8. vers 20. and painefully going about from place to place to preach the Gospell most vvillingly contented himselfe vvith that maintenance onely vvhich grevv vnto him as a fruite from his preaching no othervvise then as God moued the hearts of those that receiued spirituall comfort from him to minister of their outvvard things vnto him Luke chap. 8.2.3 This he did all the time wherein he went about preaching euen till as a reward from the hands of wicked men he was put to death and nayled to the crosse betweene two thieues which were crucified with him they counting him among transgressors as the Prophet Isaiah saith as if he had bene a most vnrighteous person though in truth as the same Prophet testifieth he neuer did anie violence neither practised any deceit as hath bene noted before out of the 53. chapter of his Prophesie And further also that our Sauiour Christ was free from couetousnesse we haue a principall and most euident proofe euen from the beginning of his entrance into the discharge of his publike ministerie at what time the Diuell tempted him most subtilly diuerse wayes and namely to ambition and desire of earthly glorie pompe dignitie and riches but he could not preuaile Behold therefore a singular proofe of our Sauiour Christ his perfect righteousnesse in his contentment with his poore estate patiently enduring hunger and thirst neuer vsing any vnlawfull meanes to relieue himselfe but rested vpon Gods prouidence by faith as is euident by his answere to the Diuell Man liueth not by bread only but by euerie word which proceedeth out of the mouth of God c. By this righteousnesse of our Sauiour Christ are we iustified from all our vnrighteousnesse against this Commaundement if we do truely beleeue in him and earnestly repent and labour after righteous dealing remembring that this is one principall end of our redemption and iustification Luke 1.75 and Titus 2.9.10.11 and 1. Pet. 2.24 And that all such as do thus repent of their vnrighteousnesse and beleeue in the name of Christ be iustified by him and are receiued into the fauour of God reade Acts 10.35 Reade also Leuiticus 6.1 c. Consider here of the thiefe repenting on the crosse Consider also the example of Zacheus Luke 19. Reade also Leuiticus chapter 24.18.21 with Numbers 5. verses 6.7 and Exodus 21.33.34.35.36 and chapter 22.1.2.3.4.5.6 c. Where also note that as a fruite of true repentance restitution is commaunded by God and practised of his seruaunts yea and that with some recompence in way of satisfaction in a ciuill course of iustice But what if a man knoweth not whome nor how many he hath iniured and is sorie for it and would gladly make restitution but he knoweth not how What is to be done in this case which is surely more or lesse the condition and case of vs all We must so much the more speedily breake off our former course and accordingly be so much the more carefull to practise both iustice and mercie then heretofore at any time vve haue bene This is indeed the blessed counsell of the Prophet Daniel to Nebucadnezzer that great robber and spoiler of the nations of the world chapter 4.24 O King saith the Prophet let my counsell be acceptable to thee and breake off thy sinnes by righteousnesse Anabaptists communitie of goods and possessions ouerthrowne and thine iniquitie by mercie and compassion toward the poore lo let there be an healing of thine error The like is the generall counsell and charge of the Apostle Paul to euerie vniust person yea euen to the pettie thiefe Eph. 4.28 Let him that stole steale no more but let him labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And now onely for the conclusion of this Commaundement let vs after all the premises obserue as a truth most euident and cleare against all Anabaptistes that the Lord doth at no hand approue of their confused communitie of goods Nay this Commaundement leuelleth as it were the maine shot of the Lords ordinance to the vtter batterie and ouerthrow of it euen to the worlds end according to the perpetuitie of the force and power of this his expresse morall Law and Commaundement As touching the communion of goods which was among the Christians in the primitiue Church in the Apostles time it was no such as they imagine but onely the kindnesse and liberalitie practised among them was verie extraordinarily abounding to the releeuing of the common and great necessitie of the poore Christians The same God who wrought that abundant loue and liberalitie in them and yet preserued them from all barbarous and fantasticall confusion he for his mercies sake graunt that all true professors of his blessed and glorious Gospell may more and more honour it with daily increase of all liberall and kind dealing with like preseruation of the ground of iustice in that proprietie of goods and possessions which he by his good prouidence hath set and determined among his people Amen The ninth Commaundement of the Law of God now followeth Which is that Thou shalt not beare false witnesse against thy neighbour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thahhaneh vsed in this Cōmandement properly signifieth to answer as though the Lord should say thou shalt not answer false witnesse that is thou shalt not beare false witnesse when thou art demanded to testifie any truth which thou knowest and oughtest of loue and dutie to make known for the benefite of anie neighbour Word◠interpreted After the former Commaundement therefore of righteous dealing followeth now the Law of true speaking according as they are in the same order rehearsed in diuerse other places of holy Scripture and namely Leuiticus 19.11 Psalme 15.2 and Psalm 119. verse 138. Ephes 4.24.25 and chap. 5.9 For the vnderstanding of the which Commaundement ye may remember that ye were taught that three things are to be considered Which are they First vvho is to be reputed and taken for a mans neighbour Secondly vvho he is that must not beare false vvitnesse Thirdly vvhat it is to beare false vvitnesse Touching the first of these points whom haue you learned that we ought to repute and take for our neighbour I haue learned that this vvord neighbour comprehendeth euerie one vvithout respect of persons concerning vvhom vve haue iust occasion to yeeld our testimonie in any matter vvhich on his behalfe is called into question So it is and thus generally is the same word neighbour to be vnderstood in the sixt seuenth and eight Commaundements going before although it is not expressed till now Thou shalt not murther any neighbour c. that
against all the Diuels temptations neuer fell the least iot that might be from his most pure and perfect obedience no nothing in any the least thought but abode firmely in his stedfastnesse to the end and remaining for euer a perfect and princely high Priest according to the order of Melchisedech who was both a King and a Priest as we reade in the holy Scriptures Psalme 110. and often repeated in the Epistle to the Hebrewes And beside we haue often heard from the testimonie of many Scriptures that he knew no sinne that he is the Lord our righteousnesse c. Perfect therefore is our redemption by our Prince and Sauiour Christ whereby he hath deliuered vs from all our vaine thoughts and motions and from the verie originall corruption and sinfull contagion of our nature as well as from all our actuall transgressions and rebellions against euerie Commaundemēt of the most holy righteous Law of the Lord our God seeing he continued in all things that are written in the booke of the Law to do them To him therefore together with the same God who is by Christ our heauenly Father and to the holy Ghost three persons one God most wise holy righteous mercifull be all honor and glorie both now for euermore But are we so discharged by our Sauiour Christ that we need not to make any reckening of the originall corruption of our nature and the immediate fruites thereof that is of our vaine thoughts and loose and wandring motions and lustes so farre foorth at the least as we giue no consent to be led by them and to commit the outward actions thereof Nothing lesse for although through the mercies of God because of that reconciliation vvhich our Sauiour Christ hath made by his bloud they shall not be imputed vnto vs vve must neuerthelesse be vvatchfull in striuing against them vve must instantly sigh vp vnto God from the secrets of our soules pray alvvaies for the forgiuenesse of them and for his grace to suppresse them and finally vve must most tenderly cherish all contrarie good motions thoughts and meditations vvhich God by his holy Spirit by the ministerie of his vvord shall put into our hearts It is very true our hearts ought to be as nimble and readie through the grace of God to resist all secret temptations and lusts as our nature is rife and lauish to cause them suddenly to arise and start vp We should be as readie alwaies to pray to God against them as they are prest and readie to solicite vs to withdraw our hearts from God This euill lust and concupiscence of ours must be watched and fought against continually after the example of the Apostle Paule Rom. 7 euen so long as we carie about vs this corrupt nature of ours as against a monster of manie heads Alwaies euill thoughts and motions will haue the first foot in euery matter The Lord in the beginning cursed the Serpent because it was the Diuels instrument to bring sinne into the world when as before there was no euill lust in mans pure nature How we are to repent and obey this Commandement Wherefore seeing euer since the entrance of euill lust this hath bene and is the Deuils secret meanes to entice and draw vs vnto all sinne it ought to be more odious vnto vs then any serpent can be I would heare yet one thing more of you What thoughts and motions do you meane by vaine thoughts and wandring lusts and motions All thoughts motions and lusts whatsoeuer they are they are all of them vaine and sinfull which be not agreeable to the word and will of God and which tend not to the right ends that is to the glorie of God to the benefit of his Church people It is true for as the Apostle saith Whether ye eate or drink or whatsoeuer ye do do all to the glorie of God 1. Cor. 10.31 So we may say whatsoeuer ye thinke mind or deuise let it be to the glorie of God But seeing by the meanes of the contrarie vanitie and euill coueting which is in vs our minds are most feeble and fickle in themselues touching all good thoughts and meditations that we cannot stay our hearts in them we may see from hence most liuely how great and vrgent cause we haue alwaies to lift vp our eyes to our Sauiour Christ who was and is still lifted vp vnto vs like vnto that healing serpent which was lifted vp by Moses in the wildernesse that by faith in him we may obtaine helpe euen a soueraigne counterpoison against the stingings of this venimous serpent who hath so deepely and so deadly conueyed his poison into vs. We may see also what great cause we haue to be continuall in praier to God that it wold please him to sanctifie our hearts that the thoughts and meditations thereof may be acceptable vnto him according to the prayer of Dauid in the 19. Psalme VVe may perceiue likewise what great cause we haue to acquaint our selues with the holy Sacraments and to make due vse from these sensible assurances of Gods loue that thereby we may the rather haue power against the vanitie of our minds c. Let vs learne to make the Lord our portion And let Christ our Sauiour be in steade of al couetable or desirable things vnto vs according to the doctrine which we haue heard out of the 16. Psal and as we reade Song of songs chap. 5.16 that Christ is to the Church in steade of all sweet things It leades vs backe to the first Commandement and thence through all the Commandements yea wholly delectable that is according to the Hebrew word there vsed all whatsoeuer is worthie to be coueted or desired And thus this 10. Commandement which is as it were the period and full point of the Law of God the end as one may say of the race or gole of humane charitie it directeth vs backe againe to the first Commandement and euen to God himself the onely true fountaine of all loue and the most worthie to be loued of all and for whose sake also we should according to this Commandement perfectly loue euerie neighbour according to that which we reade 1. Tim. 1.5 The end of the Commandement is loue out of a pure heart and of a good conscience and of faith vnfained The Law of God therfore as also the obedience thereof may be compared to a circular course the end whereof is as one may say the beginning of the same or to a golden chaine the linkes whereof are so fastened together that no one can be sundred from the whole by reason of their mutuall connexion and knitting together in the which also the last is alwaies next to that which soeuer a man shall recken for the first It is also so large a circuit that no man can euer make his walke out of the compasse or command of it Finally in somuch as loue ought both to begin
and long since and may we receiue no vnwritten verities as they are called though differing from the written word of God vpon the credite of tradition from the pretended testimonies and warrant of auncient times from many former generations and ages as some would make vs to beleeue No in no case for seeing the Prophet Isaiah sayed in his time as we do reade Chapter 8. verse 20. To the Law and to the Testimony and if they speake not according to this vvord it is because there is no light in them Much rather are we to say so now seeing we haue not only the writings of all the holy Prophets beside the Law and testimonie thereof but the addition of the New Testament also wherein is the witnesse of our Sauiour Christ and of all his holy Euangelistes and Apostles as we haue seene before It is very true neither was there any time since that any part of the holy Scriptures were written wherein all the seruants of God haue not had a most religious respect vnto them the Prophets to the Law Christ to the Prophets the Apostles to Christ and all the faithfull Pastors and Doctors of the Christian Churches to the Apostles and to Christ and to the Prophets and to the Law of God giuen by Moses and to all the rest of Moses writings reade Luke 16.29.30.31 and Colos 2.18 c. and 1. Tim. 4.7 All antiquity not agreeing with the word of God is to be accounted no better then an old wiues fable Finally reade Gal. 1.8.9 Though that we or an Angell from heauen c. But after that we haue read the holy Scriptures meditated and conferred of them yea after that we haue heard them plainly opened and interpreted by the faithfull Ministers and Preachers thereof can we then by the light and sharpnesse of our owne naturall and mother wit as we call it sufficiently vnderstand the Scriptures to the glorifying of God and obtayning of our saluation We cannot vnlesse it please God together with his holy Scriptures or written word and the outward exercises thereof to giue vs also his holy Spirit whereby they may be inwardly written in our hearts as it were by the finger thereof For so our Sauiour Christ earnestly affirmeth in the third Chapter of Iohn Reading and hearing of the Scriptures insufficient without the Spirit speaking thus to Nicodemus Verily verily I say vnto thee except a man be borne againe he cannot see the kingdome of God And againe Verily verily I say vnto thee except a man be borne againe of water and of the Spirite he cannot enter into the kingdome of God The same may be cōfirmed by many other authorities of holy Scripture But let vs proceed After that we are enlightened by the Spirit of God through the reading and hearing of the Scriptures preached vnto vs so that we do in some measure know the right way to saluation and how God is to be glorified haue we thenceforth any power good-will and affection of our selues to lay hold thereon to our owne comfort and to prouoke our selues to walke dutifully in the constant obedience of the same to the honour and prayse of God No neither vnlesse it please the Lord vnto the enlightening of our minds to adde a second grace of the same his holy Spirit which is the renewing of the heart for as the Apostle Paul saith in the 2. Chapter to the Philippians It is God which worketh in vs both the vvill and the deed euen of his good pleasure Tell me now Are we in any danger so long as we remaine in the ignorance of the holy Scriptures of God albeit according to our owne opinion we haue a good meaning and do zealously serue God after our owne blind deuotion There is no doubt but we are in very great and certaine danger of the wrath of God so long time as we so abide specially if we despise wisedome and instruction as we reade in the first Chapter of the Prouerbs of King Salomon verse 22. c. And in the first Chapter of the 2. Epistle to the Thessalonians from the 6. verse I pray you let vs turne to these places and let vs consider of them Now for so much as it shall go so fearfully with those that be ignorant and for want of knowledge do not obey the Gospell What shall we say of those who hauing great knowledge so as they can discourse readily vpon all points of the Religion of God yet haue for all that no care nor conscience to obey his will but follow their owne wicked lustes Ignorance of the Scriptures damnable so is knowledge without obedience are not all such in a most fearfull estate Our Sauiour Christ sayth that he that knoweth his maisters will and prepareth not himselfe neither doth according to his will shall be beaten with many stripes Luke Chapter 12. the 47. verse No excellency of knowledge is of any reckning before the Lord if obedience go not withall reade Matth. 7.21 c. and 1. Cor. 13.1 c. Yet one thing more Did God create mankind thus ignorant and sinfull and miserable also through sin in the beginning of the creation No nothing so but wise righteous holy and happy in a measure of perfection conuenient and meete for them as it is declared at large in the first and second Chapters of Genesis It is true for in that it is written that God made mankind according to his similitude and likenesse all which you haue answered is comprehended as we may further perceiue by that we reade Ephesians 4.23.24 and Coloss 3.10 How then came all vanitie and sinne with so great and lamentable confusion and miserie as it is now come into the world and is most wofully fallen vpon mankind aboue all earthly creatures here below It is fallen vpon vs all thorough the willing apostacy and falling away of our first parents Adam and Eue from that holie knowledge faith feare loue odedience and happinesse wherein the Lord of his infinite goodnesse had set and placed them they harkening to that lying enticement and most malicious and crafty temptation of the Diuell Who is this Diuell you speake of A wicked spirit who being created of God a good holy blessed Angel did not keepe that his first estate the glorious place of his abode but of his owne accord corrupted himselfe through sinne and many thousands of the Angels together with himselfe and so became an enemie to Gods glory and a most wretched deceiuer and murtherer of mankind What ground of these things haue yee in the holy Scriptures They are set foorth and declared at large in the vvhole third Chapter of Genesis Mans creation by God his fall of himselfe by the Diuell How should there be any proofe of these things specially touching that which ye answere concerning the Diuell in that Chapter seeing though you reade it throughout you shall find there no expresse mention at all made of the Diuell That vvhich is
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.
plainly be gathered frō these Scriptures following in the which these things are opposed to all idols and to euery carnall inuention and doctrine of man Ezod 23.13 Deut. 4.14.15.16 c. Isa 40.21 c. 31. and chap. 44.1.2.3.4.5.6.7 c. and Ier. 10.6.7.10.11.12.13.16 Zach. 13.1.2.3.4.5.6 Hosh 14.8.9 Ephraim what haue I to do with idols sayth the Lord c. Reade also Acts 17.23.24 c. Here call to mind againe Isa 29.13 Math. 15.9 Mar. 7.5 c. And verily no wise man can thinke but Gods owne creatures and the works which he hath wrought in the nature of al things are more liuely representatiōs of his eternal Godhead of his diuine power wisedome iustice mercy c. then the worke of any artificiall workmā whose worke is but a weake imperfect imitatiō of nature neither can he make so much as a shadow of the soule life vitall power or motion of any creature c. The more also the senses are caried after dumbe pictures and dead images the lesse groweth the care of reading and hearing of the liuely Scriptures themselues according as we see plainly in the Church of Rome that by this meanes the diuell preuailed both to suppresse the holy Scriptures of God and to bring in their owne lying Legends to confirme their owne false worship and all their lying doctrines Touching the second part of this answere reade Math. 4.10 and Psalme 95.6 What our mutuall care ought to be herein reade Psal 122.6.7.8.9 Isa 2.3 Micah 4.1 Zeph. 3.9.10 What the care of the Prince and ciuill Magistrate ought to be consider from the example of Iosh chapter 24. and from the example of the godly Kinges of Iudah reade Deut. 17. verse 18. c. What the care of the maister of the familie ought to be consider from the example of Abraham Gen. 18. verse 19. and of Iaacob Gen. 35.1 c. Concerning the publicke place of Gods worship reade Leuit. 19.30 and chap. 26.2 and Deut. 12.4.5.6 c. The like is to be considered concerning euery place of Gods worship appointed for the assembling of Gods people It is necessary also to this end that the Ministers of the word should haue meete maintenance and that there should be schooles of learning appointed for the trayning vp of scholers in good learning for the preparing of meete men for the holy Ministerie of the word in so much as God doth not ordinarily giue his gifts but by ordinary meanes Reade Deut. 12.17.18.19 and 2. Chron. 31.2.3.4 c. Nehem. 13.10.11.12.13 1. Cor. 9.7.8.9 c. Gal. 6.6.7.8.9.10 Reade also 2. Kings 2.3 verses 15.16 1. Tim. 3.15 For the third part of the answere reade Deut. 4.15 verse 23. chap. 7.3.4 verse 25. and chap. 11.16 chap. 12. verse 13. and verse 30. and chap. 13.6.7.8 For the proofe of the fourth part reade Pro. 2.20 and chapter 13.20 The danger of fellowship with idolaters Dauid well saw when he complaineth as we reade 1. Sam. 26.19 And therupon also it is that on the other side he maketh so precious reckening of the fellowship and cōmunion of the godly Psa 16.2.3.4.5 c. and of the place and exercises of Gods pure worship Psa 26.4.5.6 c. and Psal 27.4 and 42.1 c. and Psal 84. and 122.1.2 Reade also Psa 73.27.28 and Psa 119. verse 79. Acts. 2.46.47 Hebr. 10.23.24.25 For the fift part reade Exod. chap. 23 verse 24. Deut. 7.25.26 and cha 12.1.2.3 Herein those noble Kings of Iuda Hezekiah and Iosiah they are right Princely patterns to all Christian Kings and Princes And for the zeale of the Ministers of the Gospell how great it ought to be against idolatry and false worship whom may we rather take for examples then the holy Prophets of God and Apostles of our Lord Iesus Christ For the last part reade Rom. 14. and chap. 15.1.2 and 1. Cor. 6.12.13 and chap. 8. and chap. 10.23 c. Reade also Gal. 5.1 c. By the which Scriptures we may euidētly perceiue that their speech is ouer loose shallow who make humane lawes to ouerrule the cōscience to dissolue take away the consideration of those circumstāces which the word of God in such cases requireth to be religiously respected But which are the duties of Gods true outward worship whereby his spirituall seruice and worship is to be manifested and declared in the open profession and practise of it such as God requireth to be in perpetuall vse amongst Christians They are the publike preaching and administration reading hearing and receyuing of the word and Sacraments ioyned with confession of sinnes prayer thankesgiuing singing of Psalmes execution of the iust censures of the Church discipline as the occasion requireth in that holy and christian communion of Saints whereunto God hath called hoth the Ministers of his word and also the rest of his people in their seuerall congregations and the priuate prayers and thankesgiuings with reading of the holy Scriptures conferences Catechisings and singing of Psalmes in euerie Christian familie by the gouernours thereof their children and seruants according to the course of their priuate gouernement and the prayers and thankesgiuings of euery member of the family apart by himselfe according to their particular occasions and oportunities both when he sitteth downe and when he riseth vp from meate when he lyeth downe and riseth from his bed when he iournieth abrode and when he returneth home when he falleth sicke and vvhen he recouereth his health These are the essentiall duties of Gods outward vvorship both publike and priuate whereunto we are to adde their accidents or adioyntes Which are they Reuerend and religious outward behauiour in all these holy actions and namely in the confession of sinnes and prayer the vncouering of the heade the bowing of the knees or rising vp if a man be set downe holding vp the hands lifting vp the eyes to heauen with holy and reuerent boldnesse of our faith in the mercies of God or on the contrarie looking dovvne to the earth or couering the face or striking on the breast or some other vvay in seemely manner euen vvith teares sometimes as the case may require declaring thereby our godly sorrovv and anger against our selues for our sinnes as also fasting ioyned vvith extraordinarie humiliation by speciall confession of sinnes and prayer and fasting ioyned with speciall thankesgiuing according to the exāples and practise of the seruants of God yea euen of whole Churches and congregations of his people layd before vs in the holy Scriptures to the same end It is so for these as one may terme them are a kind of morall ceremonies common and perpetuall both to the Iewes and Gentiles and to all zealous and reuerend worshippers of God from the beginning of the world and so shall be to the end of the same if there be no such necessarie impediment or let which in good discretion may hinder that particular practise for a season or because of some
infirmitie or bodily weaknesse or defect in some particular persons who cannot do as otherwise gladly they would But that we may speake something in order to both these answers so nearely lincked together we are to vnderstand that we haue both the institution and also the practise of them confirmed by the vndoubted testimonie of the word of God and by the practise of his faithfull seruants the true worshippers of him Of the which let vs in a few words briefly consider For as touching the more full declaration of the chiefe of these things we haue partly seene before and namely concerning the preaching of the word what belongeth thereunto and touching the rest that is the Sacraments prayer and thankesgiuing with their extraordinarie fasting or feasting according to the seuerall occasions thereof we shall haue iust cause to treat more fully afterward by the grace of God Briefly therefore touching the ground and institution of the publike preaching and administration of the Sacraments we see how after the institution thereof in the Law Deuteronomy 5.27.28 and chapter 10.15.16.17 Genesis 17. Exodus 12. the charge of preaching the word together with the change and new institution of the Sacraments of the new Testament is renued to the Gentiles by our Sauiour Christ Matth. 3. and chapter 26. and chapter 28. and 1. Corinthians 1.21 and of prayer both priuate and publike Matth. chap. 6. and Luke 11. And thankesgiuing 1. Thessal 5.18 And for the practise of preaching prayer Sacraments c. we may see it in our Sauiour Christ himselfe and his Apostles Luke 3.21 and chap. 4.15 and chap. 6.12 Read also in the Actes of the Apostles euerie where and namely chapter 2.42 and chapter 20.17 c. and verse 28. c. And for singing of Psalmes reade Mat. 26.30 Act. 2.47 Act. 16.25 Reade also 1. Cor. 14.26 Ephes 5.19.20 Coloss 3.16 Reuel 15.4 Likewise as touching the adioynts of the externall worship of God see the practise of kneeling at prayer Luke 22.41 Matth. 26.39 where our Sauiour Christ kneeleth downe yea prostrateth himselfe on the ground And Iohn 17.1 he lifteth vp his eyes to heauen So did Paul and the Christians with him when they prayed Act. 20.36 and againe chapter 21.5 Reade also 1. Corinth 14.25 For the vncouering of the head reade 1. Cor. 11.4 For the holding vp of the hands in prayer reade 1. Tim. 2.8 Exod. 17.11 Lament 3.41 For fasting ioyned with prayer both priuate and publike reade Mat. 6. and Luke 5.35 Act. 13.2 2. Cor. 6.6 For looking downe to the earth c. reade Luke 18.13.14 and Ieremie 31.19 For teares in prayer with pittie ouer sinners Luke 19.41 Philip. 3.18 Act. 20.37 2. Tim. 1.4 Iudges chap. 2.4.5 1. Sam. 7.6 Psal 6.6 56.8 and Psalme 119. vers 136. 2. Kings 20.3 ch 22.19 Ezra ch 10.1 Ioel 2.17 For feasting and ioyfulnesse with speciall thanksgiuing read Iude verse 12. and 1. Corinth 11.20.21 And in this maner was it that Paul saith Act. 24 14. that he worshipded God beleeuing all things which are written in the Law and in the Prophets It is true indeede that the bowing of the bodie and all other outward gestures are nothing without the bowing of the hart as we may perceiue by the speech of Ioshua chap. 24.23 1. Kings 8.57.58 and Isaiah 58.5 But how can we thinke that such a one boweth his heart who refuseth to make anie outward profession of it in the fit time and place thereof Euerie one therefore that will may see that these things though they be not of the substance of religion yet may they not be profanely and rudely neglected of vs without sinne against this holy commandement of God And we are the rather to consider of these things because experience sheweth that manie fall from Popish superstition to a contrarie extremitie of vnreuerend behauiour before the Lord as thogh it nothing at al mattered what gesture we vse in the congregation This is no correction of abuses but a chaunging of one abuse for another and therefore must needes be displeasing before the Lord. But yet one thing more which I pray you let vs earnestly in the feare of God concerning the ministration of the word and Sacraments that is whether it be necessarie that there be anie prescript forme set downe and agreed vpon for the ordering of these actions and that the same should be religiously vsed in the worship of God or no. For verily it is necessarie that euerie one haue a sound iudgement and perswasion in this point and that we haue a cleare conscience void of all scruple seeing it doth so nearely concerne the worship of God Shew therefore what hath beene your instruction herein I beseech God to giue vs true vnderstanding in all things I haue bene taught that it is not simply necessarie that there should he anie prescribed forme for then the Lord himselfe would by his holy Apostles haue expresly set dovvne one for an vnchangeable and exact rule for all Christian Churches And beside it may be presupposed that he vvhich according to the ordinance of the Lord is fit to be a Minister of the vvord and Sacraments is in some conuenient measure instructed from the booke of God hovv to pray in all things as the matter requireth as vvell as to teach euerie man the vvhole doctrine of faith and to instruct in euerie point of righteousnesse through the vvisedom and grace of the holy Ghost vvhich is giuen vnto him And finally the giftes and graces of the Spirit of God are not to be stinted and limited by man Neuerthelesse I haue here vvithall bene likevvise taught that in some respects it may be counted necessarie as a godly helpe and remedie both for Ministers and people that they shold haue some forme and order agreed vpon and vsed for publike profession of consent prouided that it be a sound collection and interpretation out of the vvord of God both for the substance of matter and also touching the forme and order it selfe as graue and simple as may be without all curious varietie of humane inuention according to the examples and practises of the Christian Churches recorded and set dovvne in the vvord of God for our imitation therein so that the libertie of the preaching of the Gospell and of the prayer vvhich is by the discretion of the Preacher to be fitted thereunto be not by the length and labour of that vvhich is prescribed abridged or preiudiced and hindred anie vvay For the proofe of these things reade 2. Timothie 3.16.17 1. Peter 4.11 Coloss 1.28 1. Corinth 11.1 c. to the end and chap. 14. Act. 13.15.27 and chap. 15.21 and Coloss 4.16 2. Timothie 4.1.2.3.4.5 See some examples of prescribed formes in the holy Scriptures Of Prayer Psalme 102. Ioel 2.15.16.17.18 Luke chap. 11.2 of thankesgiuing Deut. 26.5.6.7.8.9.10 Psalme 92.2 Chron. 29.30 Reuelation 15.3 Of blessing Nombers 6.22 c. Yea of blessing the godly and cursing the
onely his bodily eyes opened but also the eyes of his mind to see the truth of God as one taught by his holy Spirit not onely giuing witnesse of our Sauiour Christ that hath giuen him his sight that he was a true worshipper of God and therefore such a one whose prayers God would heare and did heare for the restoring of him but also that euery true worshipper of God which is not a sinner that is to say is not such a one as hath giuen himselfe ouer to sinne but hath repented of it and striueth against it and to that ende calleth vpon God for grace he shall be heard of him Scope of the Commandement Whereunto agree these last words of the Lord himselfe in this our Commandement assuring vs that he will shew mercy that is all kind of mercie for soule and for body c. vpon all those that shall loue him and keepe his Commandements And in this comfort let vs proceed to the third Commandement Rehearse the words of it Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine What is the scope and drift of this Commandement how is it to be distinguished from the former two This third Commandement aimeth at these two points following First to shevv vvhat ought to be the ordinarie course of the vvhole life and conuersation of the true worshipper of God both in vvord and deed Secondly to declare vvhat is the chiefe ende of life and of all the thoughts words works thereof not only in the duties of Gods worship both inward outward according to the first second Commandement but also in euery other duty acâ—ording to all the Commandements of the vvhole Lavv of God What is the chiefe end of all obedience The honour and glory of God This is indeed the generall scope and drift of this Commandement according to the generall instructions and admonitions and exhortations of the word of God shewing how the life of the seruants of God should differ from the life of all prophane and worldly ones both in the manner and forme of it and also in the ende which they ought to propound to themselues therein such as are the instructions c. which we may reade Math. 5.16 1. Peter chapter 2.12 and chapter 3.15.16 and chap. 4.1.2.3.4 Eph. chap. 4.17.18.19 20.21 and chap. 5. verses 15.16.17 and Phil. 2.14.15.16 and chap. 4.8.9 and Col. 3.13.14.15.16.17.18 c. Reade also 1. Thes 2.10 Acts. 20.18 and 2. Tim. 3.10.11 And it was necessarie that the Lord should adde this Commaundement to such ende and purpose as hath beene thus declared that thereby he might meete with the hypocrisie or lightnesse and vanity of a number who desiring not to be accounted altogether prophane and without Religion do therefore come to the place of Gods worship and sit downe or stand vp to heare the Sermon and kneele downe to prayer c. yet the same neuerthelesse so soone as they are out of the Church-doore let all their thoughts and words and the whole course of their life loose to a kind of Libertinisme c. This the Lord cannot endure it being an vnworthy and dishonorable profession of his name and Religion yea he accounteth it no better then a defiling of his name as we may reade Leuit. 22. verses 31.32.33 and chap. 20.3 The polluting of his name the defiling of his saÌ„ctuary the place of his worship they are ioyned together And verily they shew themselues to haue litle profited by the hearing of his word and by their prayers c. whosoeuer haue no reuerend regard to giue glory to the name of God Such receiue the word of God in vaine 2. Cor. 6.1 They call vpon the name of God in vaine All their worship is in vaine Isa chap. 1. The Lord requireth of his worshippers to take another course He cannot like that we should vnder couert of his name follow our owne vaine minds and lusts neither yet one to sooth and flatter another by an Italienate behauiour c. after the manner of this world which is full of subtility and glozing but in simplicity and truth c. as we haue a notable description of a right godly life 2. Cor. 6.4.5.6.7.8.9.10 and Iames 3.17.18 The life of the true worshipper of God is not sychophanticall and effeminate but it is cordiall without hypocrisie or guile The contrary therefore is condemned of God Reade Iohn 5.44 and chap. 12.43 and chap. 7.18 and Gal. 1.10 reade also Rom. 2.24 But these things will yet further appeare to be the meaning of the Lord in this CoÌ„mandement by the particular handling of the words thereof as well those of the Commandement as the other of the reason annexed which containeth the curse against the transgressors of it Words interpreted Let vs therefore come to it What things are we to obserue that we may find out this to be the sense and meaning of this Commandement Three things are to be considered of vs. Which are they First vvhat is meant by the name of God Secondly vvhat it is for vs to take the name of God Thirdly hovv the name of God is taken in vaine Of these things in order that so we may perceiue both what are the euill things forbidden and also what on the contrary are the good things commanded What is meant by the name of God First all which maketh God most famously knowne to be God as one infinitely differing from all other things that is to say his diuine titles vvord and vvorks Secondly God himselfe and vvhatsoeuer he hath by the same his diuine titles vvord and vvorkes reuealed of himselfe that it should be knowne of vs as his eternall power and Godhead by the creation of the vvorld and all things else according to that description vvhich he hath by his owne voyce from heauen giuen forth and by his owne handvvriting set downe of himselfe Touching the first of these points let vs consider that it is the very vse of a name to put difference betwixt one thing and another and specially betwixt the creature and the Creator Reade Exod. 34.5.6.7 Ier. 16.21 That the word of God is as the name of God in that it maketh him most perfectly and fully knowne Reade Psal 138.2 Consule Trem. reade also 1. Tim. 6.1 How the works of God do make the Lord knowne reade Psal 19.1 c. Isa 40.26 c. and chapter 45.11.12 c. Ier. 10.11.12 c. Act. 14.17 and chap. 17.23.24 Rom. 1.19.20 More particularly how the iudgements of God do set foorth his name reade Exod. chap 9.16 and Isa 30.27 Psal 9.16 Ezek. 30.19.26 and 33.29 and 35.11.15 and 38.23 and 39.6.7 And for his mercies Isa 45.20 c. and chap. 48.9.10.11 Phil. 2.9.10.11 Reade also Exod. 23.21 Ezek. 16.59 c. and chap. 28. verse 29. c. and chap. 29.21 and 37.13 Ioel. 2.26.27 c. and chap.
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
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
and dealing betwixt man and man But much more when any get them by dice-play or any other cogging and cousening practises as we call them Most of all by crafty lawing and bribing to the peruerting of right from the holy seate of iustice Let vs briefly run these things ouer And first how may iniustice be practised in buying When the buyer huckleth with the seller and dispraiseth his ware aboue that there is cause and vnder pretence of his dislike thereof vvill not giue to the worth of it because he supposeth that his neighbour hath great need to sell Or when any pretending to be vvilling to giue to the vvorth maketh payment vvith counterfeit and false coine This corruption the Spirit of God noteth to the reproofe of it Prou. chap. 20.14 And in the next verse he commendeth the contrary course that is when men vsing good discretion put away such fained collusions Shew likewise how iniustice is committed by the seller When he ouerpriseth his vvare and will not content himselfe with a reasonable gaine When he selleth the second praising it for the best and that vvhich is mixed and soily for that vvhich is pure and good Or though he do not so yet if he vse false vvaights or skant measure or vntrue tale c. Also vvhen any sell lands or houses vnder a false title or by false and forged euidence Or surfeted cattell for sound of limme and wind or by any other like euill practise It is very true for in these cases the Law or rather the licentious outrule of the seller Caueat emptor Let the buier take heed it is corrupt and naught The heathen haue reproued this kind of dealing and much more is it condemned in the word of God reade Leuit. 19.35.36 and Deut. 25.13.14.15.16 Prou. 11.1 and 1. Thes 4.6 and in many other places The rule which God giueth for buying and selling is this When thou sellest ought to thy neighbour or buyest at thy neighbours hand ye shall not oppresse one another Leuit. 25.14 c. We ought therefore to buy and sell so as it might be euident by our dealings that our hearts are not possessed with selfe-loue and couetousnesse c. but that euen in our common dealings we haue the feare of God before our eyes and louing hearts toward our brethren And so also ought it to be in letting and lending c. But let vs go forward How is iniustice committed in letting When land-lords do so improue the fines and rents of their houses and farmes that their poore farmers and tenants cannot liue comfortably in them by the fruite of their labour and by the employing of their cattell but rather waste their stocke vpon the same And yet more vvhen they let poore men houses but either increase the rent of them according to the benefit of their commons vvhich belong to them or vvhich is vvorse then that do vtterly take away their commons from them or vvhich is vvorst of all do lay townes or villages desolate that they themselues may dwell alone In the 14. Psalme this is made an argument of a dead conscience in such as do eate vp the people of God by their hard dealings and yet can eate their bread without remorse This is to be extended also to all ouer-deare letting of cattell or any other thing that may be let How on the other side may iniustice be committed in hiring of land and houses When farmers and tenants themselues lye so greedily in waite for reuersion of leases that by their bidding and outbidding one of the other they are the workers of their owne wo. A great part of the present improuements of rents hath growne vp no doubt by this meanes But let vs hast forward How is iniustice committed in borrowing When the borrower payeth not againe or not so good as he borrowed or not at the appointed time So we reade Psalme 37.21 Reade also Exod 22.14.15 and the contrary good care of restoring 2. Kings 6.5 How is iniustice committed in lending When he that is able to lend will not do it at the need of his neighbour vnlesse he giue him for the lending or leaue with him some vnreasonable pawne whether it be money or any other necessary which he lendeth though he sustaine no losse or hinderance thereby Reade against these vniust and vnmercifull practises for both these sinnes meete in this one action reade I say Exod. 22.25.26.27 and Leuit. 25.35 c. Deut. 23.19 and chapter 24.6.10.11.12.13 and Luk. 6.34.35 Reade also Nehem. chap. 5. and Ezek. 22.12 But leauing this point How is iniustice committed in paying of wages If he that setteth any man to vvorke do keepe backe any part of the wages which is due according to couenant and agreement or vvhen the payment is deferred ouer long Reade concerning this point Leuit. 19.13 Deut. 24.14.15 Iames 5.4 Mal. 3.5 which places belong also to shew the curse due to this sinne How on the other side is iniustice committed in doing of worke If he that is hired to worke be negligent or vnfaithfull in doing his duty according to couenant and promise or if he presuming aboue his skill do marre that which he taketh in hand It must needs be so we will not stand long in these things that be plaine Of this kind of iniustice is the Counsellers neglecting of his clients cause when he hath taken his money And the Phisitions neglecting of his patient c. How is iniustice committed in the exchange of commodities When there is not an equall proportion kept according to the vvorth and value of things How in partnership When either party faileth in ouersight and labour or putteth vp a greater part of the gaine then the couenants agreed vpon betwixt them will beare These practises being vniust euen in the lawfull contracting or bargaining of man with man then as was aunswered much more vniust is it for any by meere vnlawfull and wicked practises such as are the cogging of the dice packing of the cardes telling of fortunes playing of vaine and wicked enterludes and by sorcerous practises to spoile their neighbour of any part of their goods But most of all as was further answered if any by crafty lawing and bribing do vnder pretence of iustice defeate any man of his right and the rather if these euils be furthered by by false swearing and if they be practised against the poore which ought not onely to be iustly but also mercifully dealt withall that is to say with the most gracious and fauourable iustice that may be Thus therefore and in particulars aboue that can or need be rehearsed at any one time is iniustice committed by the getting of goods from other men Now shew in the next place how iniustice may be committed in detaining and withholding of other mens goods from them How is that When any keepe them or any part or parcell of them notwithstanding they know the same to be none of their owne Against this point of
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