Law two things seeme worthie to be considered in this place The first why the Lord doth not rest in the former Commaundement which is a perfect Law for the well ordering of all society if it were throughly obserued The second why this Commaundement forbidding murther hath the next place after that What haue ye learned for answer to these things The scope of it First the Lordresteth not in the former Commandement only because that contempt of good order and gouernement which reigneth in our nature breaketh foorth into sundry outrages and mischiefes which he saw likewise necessary that they should be expresly mentioned and straightly forbidden Secondly he giueth the Commaundement against murther the next place because not onely in the account of man but also euen in the estimation of God himselfe life is more precious then anie other vvorldly thing vvhich man enioyeth And further also it hath the next place to the end that all vvhich haue any power and gouernement may see vvhat that is vvhich as touching humane society they stand chiefly charged with and that also euen to this ende that the blessing of long life promised in the former Commandement might not by any contrary attempt of any man be any vvay hindred or interrupted These indeed are the reasons both why the Lord endeth not his Law in the former Commaundement though one would thinke that it alone might suffice for the well ordering of all humaine societie and also why he placeth this our present Commaundement nexte after that Let vs now come to the interpretation And first what meane you by murther which is the onely finne expresly forbidden in it Murther is the vniust and malicious or vvilfull taking away of the life of any of mankind by any of the same kind or of our owne life by our selues by vvhat vvay or meanes soeuer it may be It is true thus farre doth murther reach But is there nothing else forbidden in this Commaundement Yes God doth not onely forbid all outward euils whereby this wicked murther is occasioned but also all inward and corrupt affections from whence it springeth or whereby it is any way furthered and perfected Sinnes forbidden Yea the Lord in this commandement straightly forbiddeth the euill thought of murther with all crafty deuises and practises wherewith any do lye in wayt for bloud It must needs be so else should not the Law of God be perfect for as our Sauiour Christ sayth out of the heart come euill thoughts murthers c. the which do defile a man Math. 15.19.20 Such was the murtherous thought of Esau against his brother Iaacob Gen. 27.41 Reade also Ezek. 22.6 Which are those outward euils whereby murther is occasioned Sower disdainfull and wrathfull countenances taunting and reuiling speeches captious quarrelling and fighting These are the more immediate forerunners and occasions of murther as daily experience sheweth For the sword would not be so rashly drawne as it is wont if the tongue could be kept in the scabbard as it ought to be and if the countenance and behauior were so amiable as it should be c. But let vs go on Which are those inward affections of the heart from whence murther springeth and whereby as by the secret and whispering accessories and abbettors murther would be perfected if God should not graciously stay and hinder it They are partly such as be contrary to the vertues which are required to harmlesenesse and innocency touching mans person and life And partly they are such as be contrary to the vertues of helpfulnesse concerning the reliefe succour and comfort thereof These kinds of euill vnkind and troublesome affections are indeed the breeders and hatchers of all violence and bloudy murthers All which contrary affections both to harmelesnesse and also to helpfulnesse though they all consent in doing of hurt yet for the helpe of our vnderstanding and memories we will follow this order of distinction here in this negatiue part of this Commandement because it is the fittest order to be held afterward in the affirmatiue part of it Touching the first branch therefore of the distinction Which are those euill affections which be contrary to the vertues of harmelesnesse and innocencie touching mans person and life They are of three sorts Which are they First the contraries of meekenesse Secondly the contraries of tractablenesse or gentlenesse and easinesse to be intreated Thirdly the contraries of peaceablenesse Of these therfore let vs now henceforth inquire And first which are the contraries of meekenesse They are these which follow 1 Pride in that euerie man thinketh too highly of himselfe 2 Enuie and repining at our neighbours prosperitie 3 Rash and vnaduised anger when no iust cause is giuen 4 Treafenesse or hastinesse to anger when one is teachie and tangle vpon euerie light and trifling occasion 5 Immoderate and bitter anger though there be neuer so great cause giuen 6 Desire or purpose of reuenge though reconciliation hath bene sought yea though satisfaction and recompence hath bene tendred and offered as sometime it falleth out 7 Finally impatience the fruites whereof are restlesse murmuring with cursed exclamation and complaining The contraries of tractablenesse or gentlenesse easinesse to be intreated are next Which are they On the one hand too great softnesse or a seruile and timorous kind of blockishnesse when any shall passe by great abuses against their person and life or against anie that belong to them and haue no care to vse the lawfull meanes which God hath appointed for the remedying thereof such as are priuate rebuke and if that will not preuaile publike complaint to the magistrate for the punishment of such as shall go on in harmefull and mischieuous practises without all regard of amendement or of seeking any priuate reconciliation On the other hand hardnesse to be intreated when reconciliation is sought Now in the third place which are the contraries of peaceblenesse the which God doth likewise forbid in this Commaundement In one extremitie cowardly yeelding to vnlawfull conditions of peace or to peace it selfe in such cases as we ought to vse constant resistance In the other extremitie first vnapeaceablenesse in such cases wherein we ought to seeke and follow after peace with all men Secondly contentiousnesse or a delight in an obstinate course of brawling and contention Thirdly inueterate hatred or rancor and malice All these are the contraries of the vertues belonging to harmelesnesse and innocencie touching the life and persons of men Shew furthermore which are the contraries to the vertues which belong to helpefulnesse concerning the reliefe succour and comfort of life These are likewise of three sorts Which are they First the contraries to the vertues of peace-making Secondly the contraries to those vertues which belong to the repelling of iniuries Thirdly the contraries to the vertues which serue to the well placing and bestowing of benefites Let vs therefore likewise inquire of these in the same order as we haue alreadie done of the former And
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
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.
off Of this curse King Dauid had his part when he was grieuously afflicted in his conscience for his sinne in the matter of Vriah in that his child begotten in adultery dyed of a very grieuous sicknesse and in that manie other heauy calamities followed Psalme 51. and 2. Sam. 12. c. What is the curse of those that are vnconstant and finally fall away from the true profession of the name of God and from the obedience of his word He that putteth his hand to the plough and looketh backe is vnapt for the kingdome of God sayth our Sauior Christ Luk. 9.62 And againe The latter end of such is worse thē the beginning Mat. 12.43.44.45 Reade also 2. Pet. 2.20.21.22 1. Ioh. 4.16 What is the curse against those that continuing in an outward profession of religion do notwithstanding vsually leade a wicked and vngodly life The Lord will be as a Lion against such and teare them in peeces and none shall deliuer them Psalme 50.22 What is the curse against those that hauing gouernement of others are negligent in looking to them that the name of God be not dishonoured by them We haue Eli for a fearfull example hereof whose sonnes were slayne in battell and he himselfe at the report thereof fell downe and brake his necke because his sonnes ran into a slaunder and he stayed them not Whereupon also God sayth generally They that despise me shall be despised 1. Sam. 2. chap. from the 12. verse and chapter 3. and 4. A notable example which the Lord hath euery way made very notabe that all might take warning against the like sinne yea that all of vs might learne to keepe our selues farre from it as the weightinesse of the matter requireth and of the contrary to admonish vs to be earnest in gouernement with a holy seuerity and not to be remisse as Heli was to the great dishonour of God yea though he spake some words of cold rebuke as the historie layeth it forth at large He should rather haue dealt in the zeale of Moses Phineas and Nehemias He should in this case haue bene a man of great anger Pro. 19.19 Consule Tremel What is the curse against false Prophets such as teach the errors and lyes of their owne deuice in stead of the word of God It is in the ciuill course of Gods iustice in Israel bodily death and by his diuine sentence eternall death and destruction both of body and soule in hell So indeed we reade Deut. chap. 13. and further Ier. 23.30.31.32 and Ezek. chap. 13. and 2. Peter 2.1.2.3 c. Reuelation 19.20 and chap. 20.10 and chap. 22.18.19 reade also first of Kings 22.15 and Ier. 28.15.16.17 What is the curse against those that abuse the name of God or his creatures to sorceries or enchantings c. The Lord departeth from such Isa chap. 2.6 and chap. 47. verses 9.10.11.12.13 He will destroy them and ther posterity yea suddenly and without recouery will he destroy them What is the curse against those that shall not only be wicked themselues and licentious but also be ring-leaders and Captaines to incourage others to rebellious and vngodly practises They shall be in speciall reproch in the Church of God Pro. 24 8.9 Neither shall they dye the common death of all men Num. 16. from the 28. verse to the 36. What is the curse against those that in the bitternesse of their hearts curse others or vse wicked imprecations against themselues either of impatience or to face out any vntruth As any loueth cursing so shall it fall vpon him it shall be as a garment to couer him and as a girdle alwayes about him Psa 109.17.18.19 Reade also Numb 14.2 and verses 21.22 Finally what is the curse against those that speake blasphemously against the holy Ghost This most haynous sinne shall neuer be forgiven them neither in this vvorld nor in the world to come Math. chap. 12. verses 32. Heb. 6.4.5 chap. 10. verses 26.27.28.29.30.31 These are the most heauie and wofull curses which shall surely weigh downe all transgressors of this holy Commandement of the Lord specially those that be greatest in the trespasse euen to the horrible pit of hell if they will not turne vnto God by speedie repentance but go on till they grow to that despiting of the Spirit of grace for the which most haynous wickednesse there is no forgiuenesse as was sayd from the testimony of our Sauiour Christ himselfe But let vs now come to refresh and cheere our soules with the consideration of the blessings which God hath promised to all those that shall be found obedient vnto it And first The Blessings what is the blessing promised to those that shall speake good of his name and of his word and workes By thy words thou shalt be iustified saith our Sauiour Christ Matth. 12.37 This surely is no small blessing to be in the number of those who are to be esteemed for good and godly men What is the blessing of those that be carefull to honour the name of God in the right and religious maner of taking an oth when the iust occasion doth so require If they will learne the wayes of my people saith the Lord to sweare by my name The Lord liueth as they taught my people to sweare by Baal then shall they be built in the midst of my people Ieremie chapter 12. verse 16. What is the blessing of God belonging to a religious zealous care of honouring the name of God with a godly life answerable to the holy profession of his blessed religion Them that honour me I will honour saith the Lord 1. Sam. chapter 2.30 What is the blessing of those that be not onely carefull them selues in their owne persons to glorifie God but also hauing gouernement ouer others be carefull of them also yea and to further and draw on all other so manie as they can to honour the name of God together with themselues They that be wise shall shine as the brightnesse of the firmament and they that turne manie to righteousnesse shall shine as the stars for euer and euer Dan. chap. 12. verse 3. And in the Prophesie of Malac. chap. 3. verses 16.17.18 The Lord saith he hath a booke of remembrance to record the names of such And further that he accompteth them for his flocke which he watcheth ouer and that he will spare them as a man spareth his owne sonne that serueth him To conclude this point of the blessings of this commandement What is the blessing of constancie in the profession of the name and religion of God in the midst of persecutions and euen to the death of martyrdome it selfe Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen saith our Sauiour Christ Matth. 5.10 and verses 11.12 Blessed are ye when men reuile you and persecute you Euerie man is a damnable transgressor and say all maner of euill against you for my sake falsely reioyce
are now to proceede let vs consider of it there In which words therefore is this negatiue part contayned In these Neither thou shalt do anie vvorke nor thy sonne nor thy daughter thy man seruant nor thy mayde nor thy beast nor the stranger that is within thy gates From these words let vs consider first what is generally forbidden in this Commaundement and then more specially what is the charge of all gouernours Sinnes forbidden I demaund therefore in the first place what are the euill things forbidden in this Commaundement First all those bodily labours belonging to this life which not being necessarie would by our intermedling with them either altogether withhold or at the least hinder vs in the spirituall sanctification of the Sabbath yea he forbiddeth all worldlinesse of mind yea all negligence and improuidence in not preuenting euerie such hinderance so farre as we may by anie good circumspection foresee Much more doth the Lord forbid all vaine games and pastimes yea such moderate exercises of bodily recreation or harmlesse sporting and delighting of the mind which at some other times he will tollerate and beare withall Most of all doth the Lord forbid all practise of idolatrie and false worship vpon his Sabbath together with the institution of any other holyday or Sabbath by mans deuice and al that excesse wantonnesse and riot which vsually accompanieth the same Finally he forbiddeth all vnfruitfulnesse in the exercises of his owne true seruice and worship that is when we profite not thereby in knowledge faith and repentance Now let vs come to the speciall charge which the Lord layeth vpon those that haue gouernement ouer others touching the sanctification of the Sabbath And first of all seeing the Lord layeth this speciall charge vpon all gouernours aswell publike ouer common wealths churches as priuate ouer families Why doth he direct his speech and the forme of his charge more expresly to fathers and maisters of the priuate family rather then to the other Because hovvsoeuer the establishment perfection and glorie of holy and religious gouernement is in the hand of the publike gouernour yet the ground and foundation of it resteth in the wel ordering of the family vvhich also in the order of nature it selfe is before the gouernement either of the Towne Citie or Countrie This indeede is euident from the order of Gods creation and from the course of his proceeding in rearing vp a Church vnto himselfe from the beginning As the priuate family is in order of nature before the towne or citie Speciall duty of Gouernours so particular persons haue bene conuerted and turned to God before cities countries and nations Neuerthelesse so soone as Kingdomes were gathered to the Lord he gaue the principall charge to the King for the generall sanctification of the Sabbath Reade Ieremie chapter 17.20 Read also Isa 49.22 and Psalme 102.13 c. 18.21 Now let vs consider the excellent reason of this the Lords most graue and weightie charge And first why doth he beginne with the maister himselfe First that he may know whosoeuer he be whether maister of a greater or lesser family that he must giue an account of his gouernement to God of vvhome he hath receiued it vvho is the great Maister and commaunder both in heauen and in earth vvho also vvill streightly inquire not onely hovv ciuill and iust but much rather hovv holy and religious his gouernement hath bene Secondly that he may vnderstand that the Lord requireth that he do not onely commaund his sonnes and his houshold but also that he go before them in his ovvne practise and example Thirdly because if he were not brought to conscience of his ovvne dutie first he might by the abuse of his authoritie frustrate all the holy care vvhich might happily be begunne in his children and seruants by vrging them to do othervvise then the Law of God and their consciences vvould permit them Finally that both seruants and children and straungers vnderstanding hovv streight a charge the Lord giueth to gouernours herein they might be induced the more vvillingly to yeeld to this his holy appoyntment or othervvise that they might knovv that they are no vvayes iniured though they should against their vvils euen by ciuill or domesticall correction be constrained and compelled thereunto These are the reasons indeede and they are verie worthie in either respect to be diligently obserued both of gouernors and also of those that are to be gouerned euen as we would looke for anie comfort before the Lord at the great day of his dreadfull iudgement For when God will bring euerie worke vnto iudgement with euerie secret thing whether good or euill Eccles 12.14 how can we thinke that anie shall escape who shall neglect the gouernement of those that belong to their charge But here some will likely demaund why in this charge for the religious ordering of the family there is no mention made of the wife as though she had no part in this gouernement What may be the reason hereof It is easily presupposed of all that according to Gods ordinance the husband and the vvife must be one and vvithout all iarre mutuall helpers specially for the furtherance and aduancement of religion in their owne hearts and among all that belong vnto them It is true they ought to rule with ioynt authoritie howsoeuer it is the wiues part so to rule as it may appeare that she is willingly subiect to her husband And chiefely her helpe is to be yeelded for the gouernement of her daughters and maid-seruants according to the example of Queene Esther chapter 4.16 Reade also Prouerbes 31.15.27 and 1. Timothie 5.14 and Ieremie 9.20 Reade also how the Lord will haue the mother or dame and mistresse respected in gouernement Leuiticus chapter 19.3 and Deuteronomy 21.18 c. and Genesis chapter 16.5.6.7.8.9 and chapter 20.9.10.11.12 It is time that we come to consider of those that are vnder gouernement in the familie Why are parents so specially charged with their children for their sanctification of the Sabbath that is to say as touching so manie of them as be of vnderstanding To admonish them of that vvherein they ought chiefly to manifest and exercise their right godly and parent-like affection toward them This verily doth consist chiefly in their loue and desire of the sanctification of their soules and by that care which they haue in the vsing of the meanes which serue thereunto that is so farre as they be carefull to bring them to the loue and liking of the word and worship of God and to trayne them vp in the religious sanctification of the Lords holy Sabbaths We come to the seruants Why are they also expressely mentioned To shew that maisters of families ought in a second degree to extend their parent-like affection euen toward their seruants also in a tender care and desire of their euerlasting saluation Very true for not withstanding they are seruants to their maisters yet they are children still in respect
for the compounding of all matters of strife and variance vvith a circumspect care of our ovvne parts to auoid all occasions of giuing offence to any so much as lyeth in vs. These indeede are the vertues which appertaine to innocencie and harmelesnesse according to the Commaundement of our Sauiour Christ Be ye simple as doues Matth. 10.16 Shew now which they be that belong to helpefulnesse They may be referred to three heads Which are they of the first sort They are such as belong to peace-making betvveene neighbours and brethren offended as louing persvvasion and gentle intreatie yea euen a certaine compelling of them to be friends if possibly they may by any meanes be ouercome Which are the vertues of the second sort belonging to helpfulnesse They are such as serue to the iust repelling of iniuries VVhich are they They are lawfull reuenge and holy fortitude What meane you by lawfull reuenge Lawfull reuenge is vvhen vvithout all hatred or bitternesse against the person of the offender and onely in pure zeale against iniurious dealing the vnreasonable and obstinate partie which by no priuate perswasion vvill be intreated is pursued in course of common iustice before the magistrate vntill vpon iust information and sute he haue receiued his due punishment if it may be obtained or at the least be brought to yeeld himselfe to surcease from his former iniurious and mischieuous course VVhat is that vertue which you call holy fortitude Holy fortitude is that godly boldnesse or stoutnesse of courage vvhich is imployed in the priuate defence of the innocent partie vvhen for the present he is in extreame and vrgent danger of his life or of any other imminent mischiefe from his malitious and vehement aduersarie but cannot enioy so speedie protection and defence from the publike magistrate as his necessitie requireth Hitherto of the second sort of the vertues belonging to helpefulnesse Which are the third sort They are such as belong to the well placing and bestovving of benefites for the refreshing and comfort of life Let vs heare you make rehearsall of them as you haue done of the former The first is kindhartednesse or goodnesse as the scriptures do call it vvhich is a generall readinesse and disposition of the mind and vvill of a man to helpe and succour for the preuenting of all extremitie of euill to the vttermost of a mans povver The second is mercifulnesse or tender and bovvel-like pitie and compassion vvhich is a more particular readinesse and disposition of the mind and vvill to helpe and succour vpon the beholding of any present necessitie or miserie The Equitie The third is friendship or friendly dealing for the cherishing and increasing of mutuall loue among neighbours and friends though they be in no necessitie The fourth is vvell vvishing and prayer euen for our enemies and ill willers with the practise of loue and kindnesse both in word and deede for the ouercomming and winning of them to the loue of God and of his truth and of our selues if it may be Hitherto of the interpretation both of the negatiue and also of the affirmatiue part of this Commaundement Let vs now come to that which remaineth to be yet further considered as belonging to the same And first what is the equitie of it First because God hath created vs and giuen vs life and many excellent gifts according to his owne diuine image likenesse Secondly because he hath giuen vs beeing and life to singular ends and purposes Thirdly because the taking away of life is the bereauing of him from whome it is taken of all the benefits blessings which God hath giuen for the ioy and comfort of life Fourthly because he that murthereth and taketh avvay the life of another destroyeth the image of God first in himselfe and then also maketh himselfe guiltie of his owne death Fiftly because through the benefite of this Lavv of God vve enioy our ovvne liues in safetie and peace Sixtly because God hath so disposed of his manifold gifts according to the manifold necessarie businesses and labours of this life that euerie one standeth in neede of the helpe or seruice of the other But most of all because vve being by the grace of God Christians are not onely by creation and naturall birth of one and the same kind of flesh and bloud but also by regeneration nevv birth in Christ Iesus vve are by a more neare and holy bond ioyned together in one spirit baptised vvith one Baptisme nourished vp as at one table in the house and family of God appoynted to the same euerlasting inheritance of glorie in the life to come if vve shall liue peaceably and godly as becommeth the children of God the time of our short and transitorie life here in this world The equitie of this holy and iust Commandement of God resting vpon so many excellent grounds and reasons The Curses doth not onely iustifie the commandement it selfe but also confirmeth all the curses which God the righteous giuer thereof threateneth against euerie transgression of it To the rehearsall of which curses from the testimonie and repetitions thereof out of the booke of God we are now in the course of our order come Wherefore first of all what is the curse of this Law of God against the grieuous sinne of murther In the ciuill course of Gods iustice allowed also euen by the light of naturall reason in all nations it is the temporall and bodily death of the murtherer and by the eternall sentence of God the death both of body and soule for euer and euer For so vve reade first in the 35. chapter of the booke of Numbers and then Reuel chap. 21.8 Murtherers shall haue their part in the lake that burneth with fire and brimstone which is the second death Here let vs note that as there are degrees of murther some more horrible then other so the punishment thereof shall be from the diuine sentence of God for euer Yea euen among men we see the practise of this equitie that he which shall but intend the murthering of his Prince is more shamefully executed then if he should haue committed the act of murther against a priuate man And the heathen knew not what punishment might be deuised miserable and execrable enough for him that should murther his father or mother Let vs note also that though there are diuerse kinds of practises and courses which murtherers take to bring their wickednesse to passe some seeking to hide their sinne one way and some another yet howsoeuer they go to worke they are euerie way accursed in the sight of God Hereof let vs see some testimonies What is the curse against such as though they lay no violent hands vpon a man yet commit murther vnder a colourable pretence of iust and lawfull proceeding We may take king Ahab for a memorable example vnto vvhome the Lord saith by his Prophet Elijah Hast thou killed and gotten possession In the place where dogges licked the bloud
this sinne if they see how they may attaine vnto it then vnto rauishment and incest or vnto those sinnes which are against the vse of nature Thirdly because this sinne hath in their conceipt a more cleanely and safe couert to conceale and hide it selfe from the eyes of men then any of them all Finally because more persons are more deepely iniured and damnified by the committing of this sinne then of any of the rest The truth of these things is easily discerned But now at the last leauing these filthy sinnes of the flesh which cannot but be odious to all honest and chast hearts and euen an humbling vnto vs all to be detained in the thought of them and to heare and consider of the vilenesse of our nature through the corruption of sinne Why all other transgressions of this commandement are comprehended vnder adultery and further also a tedious and vnwelcome discourse saue that of necessity all flesh must herein giue glory to God in the acknowledgement and bewailing of the same so horrible a corruption of our nature which as we se is free from no kind of sinne Let vs come to the affirmatiue part of this holy Commaundement and see what pure and vndefiled vertues and duties our most pure and holie God doth commaund vs in it Shew which they be The Lord our God commaundeth euery one of vs both in single life and in the maried estate from the first of our yeares to the last of our dayes to possesse our vessels that is our bodies in holinesse and honour and that to the same ende vve labour after all those graces and vertues and vse all those good meanes and helpes in the practise of the same vertues vvhich be meete and necessarie thereunto Of these vertues whereof ye speake some are necessary both for the one estate and for the other both for young and for olde and some are more particularly belonging to the maried estate and that also partly for comfortable enterance into it and partly for happie continuance in it Which are the vertues of the first sort and the meanes and helpes thereunto such as belong to all both maried and vnmaried yong and old euen from the first time that we come to any discretion to the end of our liues They are these foure First chastity vvhich is an vndefiled cleanenesse of the mind suppressing and keeping vnder all inordinate lust of the bodie Secondly shamefastnesse vvhich is as the nource of chastitie vvhen the heart being as it vvere stricken and rebuked in it selfe the face blusheth so soone as vve eitheir thinke or heare or behold though at vnawares any vncleanely and vnshamefast speech or action Duties commanded Thirdly temperance which is as the bridle of bodily lust in that it vtterly absteineth from all vnlawfull pleasures and delights Fourthly sobriety which is as one may say the beauty and perfection of temperance consisting in the moderation of all lawfull pleasures and delights And finally as meanes and helpes to all these vertues earnest prayer and the same also sometimes ioyned with the holy exercise of priuate humiliation and fasting and alwayes diligent exercise in some honest businesse or other These vertues with the meanes and helpes thereof are indeed common to all both young and old one and other Concerning the which also we are not onely to be carefull euery one to practise them himselfe but all stand further more bound as much as lyeth in euery of vs to cherish them in other and to suppresse the contrary And specially such as haue gouernement stand bound to looke vnto it concerning all that belong to them Tit. 2.1.2.3 c. But as was sayd there are other vertues and duties which do more particularly belong to the maried and that also partly for comfortable entrance into it and partly for happy continuance therein Which are those that appertaine to comfortable entrance into the maried estate in way of preparation thereunto First that the parties intending mariage do in their hearts acknowledge it to be the holy and honourable ordinance of God Secondly that they haue such gifts as do of right belong to the maried estate such as are some skill and honest trade to get their liuing vvith the labour and exercise thereof as also wisedome for the religious ordering and gouerning of a family with a mind prepared to indure and chearefully to passe through the manifold troubles vvhich are mixed vvith the comforts of that condition of life Thirdly that they seeke their yoake-fellow by hearty prayer to God Fourthly that they seeke the counsell and consent of their parents or for want of naturall parents the counsell of such as are in stead of parents vnto them Fiftly that after all due aduice and free consent obtained their owne hearts firmely vnited betwixt themselues they seeke thenceforth to be religiously contracted and espoused Finally that they deferre to come together as man and wife till their mariage be publikely and in lawfull maner solemnized and blessed in the Church of God Such are the graces vertues to be obserued for the right maner of comfortable entrance into the maried estate Now which are they which be necessarie for happie continuance in it They are these which follow First that the promise and faith of the mariage couenant be entirely and constantly kept Secondly that mutuall loue and beneuolence be alwayes on both parts wisely and soberly cherished and maintained aswell in aduersitie as prosperitie with a fellow-feeling each of others ioy or griefe Thirdly that long and vnnecessarie absence or separation be auoyded Finally that as they be one flesh so also they be of one spirit consenting in all good things and specially in the spirituall duties of Gods holy seruice and worship and euen for the same cause in bodily abstinence it selfe so often and so long as the word of God and partly the verie course which God hath set in nature sheweth that it is conuenient and meete they should abstaine But are all bound vpon the due obseruation of all the former rules and cautions to seeke mariage by the charge of this Commaundement Whosoeuer haue not a speciall gift from God to liue purely chastly without mariage they are all bound to seeke it yea although in their owne hearts they would chose rather or had alreadie rashly vowed to liue a single life There is no doubt but it is so according to the Apostles rule 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her owne husband And againe verse 9. It is better to marrie then to burne And then consequently it must needes be much better to marrie and so to auoide the burning heat of lust then by shunning mariage to fall into those filthie practises which are worse then fornication as many do according to that which hath bene declared before They also do very wickedly against this Cōmandement who soeuer standing in need of Gods ordinance do shun
God Euerie kind of vncleannesse is abominable in his sight Fornication doth greatly prouoke his anger Adulterie doth set it on fire Incest causeth it to breake foorth into a flame The sinnes against nature draw downe fire and brimstone to consume all from heauen The blessings follow and they are either such as do more generally and ioyntly belong to chastitie The Blessings both in single life and in the maried estate or else they are such as belong partly to chastitie in single life and partly to chastitie and faithfulnesse in the mariage couenant First therefore which are the ioynt blessings of all that liue chastly temperately and soberly aswell in the one estate as in the other It is a great blessing to either sort that they are preserued set free from the former curses both of soule and bodie of life goods and name the which the Lord threateneth against all vnchast intemperate and wanton persons But their blessing is yet greater in that they may with the vnspeakeable comfort and peace of a good conscience looke for the blessed appearance of our Sauiour Christ to their eternall saluation at the day of the last iudgement Titus chapter 2. verses 11.12.13 And Matthevv chapter 5. verse 8. Blessed are the pure inheart saith our Sauiour himselfe for they shall see God He meaneth that all such shall see him to their vnspeakeable comfort and enioy the happinesse of his glorious presence c. Reade also Ezek. 18.6.9 But let vs more particularly consider of the blessing belonging to chastitie in either estate of life And first what proofe haue you concerning the blessing of those that liue chastly in single life We may behold it in the example of Ioseph whom God not only deliuered from the false slaunder of his Lady or mistresse this vvay but also he turned it to be a meanes of his aduauncement to a higher degree of vvorldly honour for the singular benefite of the Church of God Genesis chapter 39. and chapter 41. c. We may see it also in that law of Moses vvherein God graciously prouideth by an ordinarie course of iustice for the defence of the mayde falsely accused of dishonestie Deuteronomy chapt 22. verses 18.19 Finally concerning the vnmaried vvhether man or woman mayde or vvidow vvhosoeuer haue so speciall a gift of God that they can liue chastly without the helpe of mariage vvhich hath diuerse incumbrances going vvith it and if they haue care to vse it to the right end the Apostle Paule saith that they are the more blessed in that respect so long as it shall please God to continue that his gift bounteous grace vnto them 1. Corinth chap. 7. This point indeede is fully disputed and determined in that Chapter but with no preiudice against the maried estate specially as touching those that haue not the gift to liue chast without it Concerning the blessing of chastitie in single life reade verses 1.7.8.25.26.27.35 and so forth to the end of the chapter Now what is the blessing of those that liue chastly temperately purely and soberly in the maried estate We may perceiue it by that defence which God gaue vnto Abraham and Sarah Genesis chapter 20. and to Isaac and Rebecca Genes 26. And also in that he promiseth to cleare the honest vvife falsly suspected of dishonestie by her iealous husband as we reade in the fift chapter of the booke of Numbers concerning the law of iealousie verse 28. If the woman be not defiled saith the Lord but is cleane she shall be free from the curse and she shall conceiue and beare And further as the Apostle Paule teacheth through bearing of children the wife continuing in faith and loue and holinesse with modestie shall be saued 1. Tim. 2.15 And the Apostle Peter 1. Epist chapter 3. and verse 7. affirmeth that both Christian husbands liuing with their vviues as men of knowledge and their wiues also vvhich liue purely and trust in God are heires of the grace of life promised to them in Christ Iesus Yea sometime God sheweth this speciall mercie that the beleeuing wife is a meanes of her vnbeleeuing husbands saluation and the beleeuing husband a meanes of the saluation of his vnbeleeuing wife 1. Cor. 7.16 Reade also Psalme 128.1 c. and Psalme 127.5 For as barrennesse is reckened for a curse against the vncleanenesse of such as haue defiled themselus as we reade Leuiticus chapter 20. verses 20.21 and sometime euen for intended adulterie Euerie one of vs is a damnable transgressor as Genesis 20 17.18 so is fruitfulnesse the blessing of a chast and sober life in holy mariage It is true indeed that some honest women are barren for some other causes as the Lord seeth meete and it may be for the sinne of the husband It is true also that some vncleane persons who liue vnchastly in mariage haue children but that is to be accounted a blessing of God vpon the innocent partie and not for the husbands or wiues cause which soeuer of them be wicked and vnfaithfull to the other These and if there be any such like they are the gracious blessings of God vpon those that shall obey this his holy and pure Commaundement Hitherto therefore of the whole interpretation doctrine of this seuenth Commaundement The vse is now last of all to be considered Haue you perfectly obeyed this holy Commaundement of God in so pure and chast a life both in thought word and deede that you may thinke your selfe worthie to escape the curse and fierce wrath of God and to be partaker of the blessing It were a great sinne in me if I should thinke so for as I haue bene borne in sinne and conceiued in iniquitie that is to say euen as I am from the beginning through the corruption of nature disposed to all other sin so and that also in a speciall maner am I inclining to the transgression and disobedience of this Commaundement And as I grow in yeares so I haue cause to feare that I shall increase in the breaking thereof vnlesse it shall please God to preserue me from the same by his grace and fatherly affection vvhich blessing I do humbly and hartely begge at his hands God of his infinite mercie euen for Iesus Christ his sake blesse and preserue you and vs all from so great an euill For that which you do confesse against your selfe according as you are truely taught out of Gods holy word that you ought to do and namely from the fift verse of the 51. Psalme where king Dauid by occasion of his fall maketh the same confession against himselfe the same is likewise to be acknowledged of euerie one of vs though as touching actuall transgression some haue offended more then other according as we are elder in yeares or haue bene more negligent in resisting the vehement temptations of these sinnes For as the holy Prouerbe sheweth there is a growth in sin as there is a proceeding in yeares if it be not by
the grace of God and by his blessing vpon good nurture and education repressed and driuen away Reade Prouerbs chap. 29.15.16.17 and chap. 22.15 And how easily children will learne filthie words and behauiour if they heare and see them in others euerie one can tell that knoweth any thing whereby it is euident that naturally we are all greatly inclined this way So that vnlesse our Sauiour Christ had satisfied the iustice of God that is to say vnlesse his bloud had bene shed yea euen that water and bloud which ranne from his very heart to wash away this filthinesse of our nature and all the euill and vncleane fruites thereof and if he had not also in his owne life fulfilled the righteousnesse and obedience of this Commaundement for vs as well as the rest of the Commaundements of God this alone would condemne vs to the verie bottomlesse pit of hell for a iust reward of our transgressions against the same Against the which damnation therefore that our faith may be comforted and established in this point I meane the faith of so many as shall truely repent of their sinnes and labour after purenesse of life let vs to our comfort earnestly consider of the perfect obedience which our Sauiour Christ hath yeelded vnto it on our behalfe VVhat proofe haue you of this part of his perfect obedience Although our Sauiour Christ being in all things like vnto vs sinne onely excepted had an aptnesse in nature to know vvhat belongeth to the desire of mariage so farre as he might knovv it in the puritie of mans nature vvithout sinne yet he liued a most chast temperate and sober life in the vnmaried estate as it is euident by that vvhich is testified in the holy Gospell of his most pure conuersation tovvard all Our Sauiour Christs perfect obedience for vs. both men and vvomen and of his effectuall reprouing of the sinnes of bodily vncleanenesse so that many harlots vvere conuerted and brought to repentance by his most holy and pure doctrine not onely in publike sermon but also in priuate speech according to euery iust occasion Such as vvas the vvoman of Samaria of vvhom vve reade in the fourth chapter of the Gospell of the Euangelist Iohn and that other sinfull vvoman vvho vvashed the feete of our Sauiour Christ vvith the teares of her repentaunce and vviped them vvith the haires of her heade Luke chapt 7. verse 37. and so forth to the end of the chapter And the perfect obedience of our Sauiour Christ to this seuenth Commaundement is yet further confirmed in that albeit he liued all his dayes in the vnmaried estate he vsing his most perfect gift of chastitie vvithout mariage as vvas euerie vvay most meete for him both in respect of his diuine person he being both God and man and also in respect of his most holy office and calling yet he by all meanes honoured mariage as the holy ordinance the diuine gift and grace of God both by doctrine and also by miracle For as vve reade in the second chapter of Iohn he wrought his first miracle at a mariage feast he there turning vvater into vvine And Matthevv chapter 19. vvhere he reproueth the abuse of vnlavvfull diuorcements vvhich vvere against the perpetuitie of the mariage couenant vve reade hovv he calleth all backe to the first institution of God in the beginning of the creation for the reformation of euerie abuse against it and for the restoring of mariage to the first and most honourable dignitie of it And for the same cause also it is that he vvas so vehement and seuere against adulterie yea euen against the vnchast looke of the eye and against the verie lust of the heart as hath bene ansvvered before out of the fift chapter of the same Gospell according to S. Matthevv These things duely considered do sufficiently confirme the perfect obedience of our Sauiour Christ to this Commaundement Thus then if we beleeue in our Sauiour Christ and if by saith we apprehend in him both our redemption through his bloud for our transgressions against this Commaunnement and also our iustification by his perfect obedience and the imputation therof vnto vs through Gods most free and bounteous grace and if we shall labour after a temperate and sober life we may then comfortably perswade our selues that we shall escape euerie curse and be partakers of all blessing and happinesse But what particular proofe haue you that God will forgiue the transgressions of this Commandement yea the most hainous of them to all such as shall truely repent thereof and beleeue in the name of our Sauiour Christ In the 21. chapter of Matthew verses 31.32 our Sauiour Christ himselfe saith that Publicanes and harlots beleeuing and repenting shall go into the kingdome of God and enioy the euerlasting crowne of happinesse Yea he saith they shall go into his kingdome before such as in comparison of them seeme to themselues righteous and therefore regard not to beleeue neither are moued to repentance What proofe else haue you The Apostle Paule 1. Cor. chap. 6. hauing made mention of fornicators adulterers wantons buggerers saith that such were some of the Corinthians before their conuersion by the preaching of the Gospell but now saith the Apostle ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the Spirit of our God O most gracious and wonderfull riches of Gods free grace and bounteous mercie in our Sauiour Christ what blessing and praise and honour and thankes may we render vnto his maiestie for so vnspeakeable a grace But is not this the way to make sinners the more bold to commit these sinnes by such preaching of the forgiuenesse of them It is not so long as repentance is preached as well as forgiuenesse It is very true for all they that haue grace to repent The Equitie to whom onely forgiuenesse doth belong the more and greater sinnes they vnderstand by the Gospell to be forgiuen them through the riches of Gods mercie in Christ the more do they loue God and Christ their Sauiour and the more do they hate their sinne and the more carefull they are to please God for euer after according to that which our Sauiour Christ saith of the sinfull woman Luke chapter 7.47 Manie sinnes are forgiuen her that is she hath comfortable perswasion thereof in her heart by faith and therefore as our Sauiour Christ argueth from thence she loued verie much And so no doubt do all they that haue the like perswasion We must alwaies remember the words of our Sauiour Christ Go and sinne no more least a worse thing come vnto thee Iohn 5.14 And thus is the repentance of Iudah noted touching his incestuous adultery with his daughter in law that he acknowledged his sinne and lay with her no more Genesis chapt 38. verse 26. The like are we to thinke of Lot Noah Dauid and of the incestuous Corinthians that they sinned no more in such sort
this life and the things that belong to the comfort thereof Of this kind of more open and professed theft there was a most grieuous practise of man-stealing among the Israelites selling them to the heathen What is the punishment which God in his ciuill iustice appointeth vnto it That thiefe shall dye saith the Lord so shalt thou put euill away from among you Deut. chap. 24. verse 7. This is a very great sinne to betray any mans libertie specially the libertie and freedome which any of Gods people haue with their brethren in the worship of God c. as Dauid complaineth in the 1. of Sam. 26.19 And therefore the punishment of this theft is increased by a more grieuous temporall punishment The greatnesse of this sinne may euidently appeare by the contrarie patronage which the Lord graunteth vnto him that shall flie from the heathen to his people for the loue of their religion as we reade Deut. 23.15.16 Thou shalt not saith the Lord to Israel deliuer the seruant to his maister which is escaped from his maister vnto thee He shall dwell with thee euen among you in what place he shall chose in any of thy cities where it liketh him best thou shalt not vexe him c. Of this kind of sinne as hath bene shewed before is the stealing away of any mans daughter or sonne out from his gouernement though it be not to sell them to straungers but to marrie them at their disposition they hauing no right to deale in that action And seeing it is of this kind of sinne it cannot be doubted but the like curse and punishment from the wrath of God belongeth vnto it And though any be spared in this life yet without repentance no thiefe shall escape the spirituall sentence and iudgement of God as 1. Cor. 6.10 No thieues shall inherite the kingdome of God What is the curse against the publike magistrate whosoeuer amongst them either inferiour or superiour do execute iniustice vnder pretence of iustice he sitting in the seate of iustice and specially when he doth it against the fatherlesse and widow In the 23. chapter of the Prouer. vers 10.11 thus we reade Remoue thou not the auncient bounds neither enter thou into the fields of the fatherlesse For he that redeemeth them is mightie he will defend their cause against thee And Deut. 27.17 Cursed be he saith the Lord which remoueth his neighbours mark and all the people shall say Amen Likewise verse 19. Cursed be he that hindreth the right of the straunger the fatherlesse and the widow and all the people shall say Amen Here againe call to mind the iudgement of God against king Ahab and Queene Iezabell for their cruell iniustice against Naboth Reade also Prou. chap. 22. vers 22.23 and Ierem. 22.13 c. 24.25.26 Amos 4.1 c. Micah 3.9.10.11.12 Zephan 3.1.2.3 What is the curse against such Land-lords as ioyne house to house and lay field to field that they themselues may dwell alone The Lord pronounceth a fearefull wo against all such Isa chapter 5. verses 8.9.10 Wo vnto them saith the Lord by his holy Prophet that ioyne house to house and lay field to field till there be no place that you may be placed by your selues in the midst of the earth In my hearing that is in the Prophets hearing saith the Lord of hostes Surely many houses shall be desolate euen great and faire without inhabitant For ten acres of the vineyardes shall yeeld but one Bath and the seede of an Homer shall yeeld but an Ephah What is the curse against the priuate person which practiseth theeuish deceite in some honest calling and vnder the profession of Gods true worship and religion The gathering of treasure by a deceitfull tongue saith king Salomon is vanitie tossed too and fro of them that seeke death Prouerbes chapter 21.6 Reade also Prouerbs 13.11 The riches of vanitie shall diminish And chap. 22.16 He that oppresseth the poore to increase himselfe and giueth to the rich shall surely come to pouertie Reade also chap. 20.17 Amos chapter 8.4.5 c. and Micah 6.10.11.12 c. the curse threatened against those that vse false weights and sell corrupt wares for good And no maruell for the false ballances are abomination to the Lord Prou. 11.1 Reade also Zacharie chapter 5.2.3.4 where note the grieuousnesse and greatnesse of the curse from the description of the greatnesse of the booke which was represented to the Prophet And note also that when vniust dealing is countenanced by lying and swearing that the theft is made the more hainous thereby And yet alas this practise is vsuall almost in euerie occupiers shop c. And therefore iustly may we feare that the grieuous curse of God is euen alreadie entring in at the doores c. A speciall iudgement of God as I haue heard it verie credibly reported fell vpon an Ostler in the citie of Norwich who fell in dispaire of Gods mercie because he had defrauded the poore trauelling horses in their allowance of hay and prouender Yea in the terrour of his conscience he thought his sin the more vnpardonable because he had iniured the pore beasts which could not complaine of the sinfull wrong done vnto them c. What is the curse against him that keepeth backe the hyred seruants wages The Lord will come neare to iudgement and be a swift witnesse against such Mal. 3.5 And Iames 5.1 many miseries shall come vpon them Reade also Deut. chap. 24.14.15 What is the curse against the seruant that practiseth deceit for his maisters aduantage In the day of the Lords sacrifice I will visit saith the Lord all those that daunce vpon the threshold so proudly vvhich fill their Maisters houses by crueltie and deceit Zephan chap. 1.9 What is the curse against him that is any way partener with a theefe though he be not the principall agent He that is partner with a theefe saith king Salomon hateth his owne soule Prou. chap. 29. verse 24. Reade also Psal 50. vers 18.19.22 Hitherto of the curse against all vniust increasing of men their owne selues with the impouerishing of others Now further as touching those that commit iniustice by their not vsing of their owne goods which they enioy as they ought to do First and formost what is the curse against the couetous and niggardly person He that maketh hast to be rich shall not be innocent Prou. 28.20 and verse 22. A man with a wicked eye hasteth to riches and knoweth not that pouertie shall come vpon him And againe chap. 21.5 But more then this No couetous person shall inherite the kingdome of God 1. Cor. 6.10 Reade also Prou. 1.19 Sed consule Tremel And Isaiah 57.17 Ezek. 22.12.13 Reade also a more generall curse Isa 24.1.2.3 This is the curse of the couetous person but you haue not yet shewed the curse of the niggard What is that He that spareth more then is right surely commeth to pouertie Prou. 11.24 See more of this in the curse
when a Minister of Gods word may be translated as it were and remoued from one people to another But that must be in an orderly course when it may be discerned to be more to the glory of God c. and not to serue the priuate humour of this or that man which will say such a one shall go for my money and so contemne all other c. The first of the things in this answer are so plaine in themselues that they need no further speech or allegation for the proofe of them In a word the coueting of any thing of our neighbors whatsoeuer is couetable if we may so speake or in any respect desireable all is forbidden in this CoÌ„mandement For so the Lord himselfe speaketh in his holy language both in this Commamndement and in many other places where he vseth a word from the which all things of desire or which be as we say in request among men take their name as Gen. 3.6 where Eue iudging the forbidden tree to be a tree to be desired gaue place to her desire or coueting eye and so brought euill lust into the world So Iosh 7.21 in the confession which Achan maketh I saw among the spoile saith he a goodly Babilonish garment c. and I coueted them and tooke them And euery where in the holy Scriptures things not to be coueted or desired from our neighbour they are called from this word of desire as vessels of desire for precious vessels Dan. 11. verse 8.38.44 And Prou. 21.20 In the house of the wise is pleasant treasure or as the word is a treasure of desire that is which men count worthy to be desired And Isa 32.12 fâ—â—elds of desire for pleasant fields And Amos 5.11 vines of desire for pleasant vines And generally all precious and pleasant things are called such things as be desirable Lament 1.10 The enemy hath stretched out his hand vpon all her desirable things c. And now from this repetition of things both mentioned and also more generally to be vnderstood which God forbiddeth vs to couet let vs obserue that the reason hereof is because the corruption of our nature is so plentifull in this euill of coueting that our neighbour cannot haue that thing of the bountifull hand of God which our hearts cannot affoord an euill lust after it c. Furthermore also we may from hence well perceiue that it is not lawfull for vs to wish any of the same things to any friend to the hurt of our neighbour which we may not wish to our selues for this were to preferre our affection to our friend before the good-will and pleasure and most wise prouidence of God who hath otherwise appointed and disposed thereof Moreouer seeing we may wish no good thing from our neighbour either directly to our selues or indirectly to any of our speciall friends let vs note well that we may much lesse and so not without greater sinne wish our neighbour any dammage or hurt Duties or rather the grounds of all good dutie commanded either in body or soule goods or name wife or child seruant or cattell c. Neither let vs forget here that the same coueting which is forbidden to euery man concerning his neighbours wife the same I say is forbidden to euery woman concerning her neighbours husband c. Finally that we may briefly comprehend all which we may not couet let vs consider the admonition and charge of the Apostle Iohn concerning the things which we must not loue to the hinderance of loue either toward God or our neighbour as we reade in the 1. Epistle of Iohn chap 2. verses 15.16.17 where he deuideth lust into three branches as it were The lust of the flesh the lust of the eye and the pride of life So that accordingly doth the Lord forbid all couetousnesse of the mind after riches all voluptuousnesse of mind in desire after pleasures and all ambitious desire of honour Thus much therefore concerning the euils forbidden in this Commandement Now let vs come to see on the affirmatiue part what good things God commandeth in the same Shew which they be First God staightly requireth that euery of vs do dispose of our minds to stand fully satisfied and contented vvith that portion of blessing both spirituall and belonging to this life vvhich he of his diuine vvisedome and grace alotteth vnto vs from time to time vvhether it be plenty or vvant more or lesse following our present businesse and vsing all lawfull meanes vvith a quiet mind and vvithout any distrustfull care for the morrovv paitently vvaiting vpon God vntill it shall please him in his good time and by his most gracious and prouident hand to better our estate Secondly that vve haue our hearts and minds readily and constantly inclined and bent to reioyce at all the mercies vvhich God hath already or shall hereafter bestow vpon euery of our neighbours in what measure soeuer it be Thirdly that vve do studiously deuise hovv vve may do them most good and from the secrets of our soules desire and long after their further benefit as may stand vvith the good-vvill and pleasure of Almighty God Fourthly that on the other side vve be ready to lament whatsoeuer falleth out vnprosperously against them and that we be vvilling to our power to procure the remedying of the same according to all the Commandements of the second Table of the Law going before Finally that vve do earnestly and constantly settle our selues to bewaile resist and suppresse all contrary lusts motions and temptations which shall at any time arise in our hearts vvhatsoeuer they be Or more briefly thus The Lord our God requireth of vs in this his last Commandement first originall righteousnesse and perfect loue toward our neighbour as the ground of all good duties toward them according to our first creation Secondly he commandeth vs the immediate fruites of the same originall righteousnesse and perfect loue of our neighbour in all righteous and louing thoughts and motions of the heart tending to the greatest good which we may procure vnto them ioyned also with the deniall of our selues and all that selfe-loue and pride which through the corruption of nature aboundeth in vs. But concerning the parts of the answer somewhat more at large For the first point let vs consider that this last Commandement is as one may not vnfitly compare it the Sabbath of the second Table of the Law seeing it requireth such an absolute ceassing of all hatred yea of all vnkindnesse against our neighbour that we may from the perfect ground of loue and tender regard of him onely intend to do him the greatest good which possibly we may Consider of this further from the doctrine of contentment 1. Timothie 6.6 and Hebrews chapter 13.5 and from the doctrine of the right manner of vsing this world and the things thereof both profits and pleasures 1. Corint 7. verses 29.30.31.32 And likewise from the example of the Apostle in an excellent measure