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
Coueting therefore or lusting is as an vniuersall leprosie or contagious poison ouerspreading or rather vndermining all good dutie It may seeme therefore that this Commandement is nothing else but a repetition or interpretation of that which hath bene alreadie forbidden How may this stand with the wisedome of the most wise God that he minding to set downe his Law most briefly should forbid one and the same thing more then once This question containeth in it selfe a full and sufficient answer vnder it for in so much as God is most wise and discreet yea euen the very author of all that distinction whereby any thing differeth from other we may in no wise thinke that he should in so short a Law as he gaue to his people make any vnnecessarie repetition of one and the same thing It is very true God that hath made and disposed all things most exactly as it were by line weight and measure Isa 40.12.13.14 God who numbreth the starres and calleth them all by their names Psalm 147.4 God that giueth man all the vnderstanding and discretion which he hath to discerne betwixt things that differ he that taketh the wise in all their crafts and quirkes c. shall not he know how to speake distinctly It followeth therefore that we do necessarily make a distinction betwixt this coueting which is forbidden in this Commandement and that which is forbidden in the Commandements going before What distinction may this be In the former Commaundements all coueting is forbidden to the vvhich consent is giuen Here coueting is forbidden in the least motion though no consent be yeelded at all Yea the least flitting and vagrant motion which hath neuer so litle delight mixed with it And not onely so but also the idle vain and loose thought of the vniust enioying of any thing that is our neighbours which our Sauiour Christ seemeth to call discoursing in the ayer Luke 12.29 yea euen the verie originall inclination of our corrupt nature to anie vnrighteous lust and desire is forbidden albeit there arise no motion or any the least delight therewithall And therefore much rather doth the Lord forbid all continued consultation and deliberation of the heart tending to any vnlawfull and inordinate lust So then in this Commandement we haue diligently to consider foure degrees of sin to be forbidden which go before that consent which is giuen to wicked coueting or lusting I would haue you make rehearsall what they be They are these which follovv First the naturall inclination of the heart vvhich since the fall of Adam hath bene and is in vs and in all his posteritie corrupt from the vvombe Secondly the thought and imagination vvhich ariseth from that secret and inmost corruption Thirdly the motion vvhich springeth from the thought Fourthly consultation and deliberation vvhich ariseth from the motion and delight is the next forerunner to full consent Or thus to the same effect In this Commuandement the Lord forbiddeth first the contraries to originall inclination to that perfect righteousnesse and loue which we do owe to our neighbour that is to say originall inclination to iniustice and to the hatred of our neighbour Yea and also originall inclination to the inordinate and excessiue loue of our selues Euen all the corruption which is come vpon our nature by the fall of Adam Secondly the Lord forbiddeth the immediate fruites of the same inclination to iniustice and vnrighteousnesse and to the vile hatred of our neighbour and to the inordinate loue of our selues Sins forbidden that is to say all vniust and hatefull thoughts and motions of the heart enticing and prouoking to the hurt of our neighbour as also vaine and fond thoughts motions discourses tending to the puffing vp of our selues in selfe-loue pride c. Yea further let it be obserued that the former inclination thought motion and deliberation euen concerning lawfull things and such as do belong to our selues if they arise in our hearts before the iust time and season thereof they are comprehended vnder this coueting which is here forbidden of God As for example the thought and desire of mariage before the time meete fot it also longing after the possession of an inheritance while a mans father is liuing or being vnder wardship before he is come to lawfull and conuenient age to enter vpon the possession and vse of it Yea the flitting desire or longing after any thing whatsoeuer before the time and season appointed of God or by no lawfull and good meanes though the time and season may be thought meete and conuenient all such flitting desires are here condemned Finally the not resisting of these thoughts motions and discourses is against the righteousnesse of this Commaundement as being the hinderance of loue and euerie other good fruite thereof and the cherisher of all sinne against our owne consciences in the fruites of selfe-loue and vnkindnesse against our neighbour And thus we haue the vnfolding of the sinne forbidden in this Commaundemeut whereby the difference betwixt it and all the former Commaundements of this second Table may plainely be discerned whereby also we both vnderstand the excellencie of the diuine wisedome of God in giuing so perfect a Law of all righteousnesse and loue toward our neighbour and likewise we may see more deepely into that miserie or rather sinke of iniquitie that lurketh in our corrupt nature till we be renewed in the spirit of our mind and made new creatures fashioned againe by the Spirit of God in a more secret manner then we were in our mothers wombe Now therefore hauing helpe against the difficultie hardnesse of the vnderstanding of this Cōmandement Knowledge of this Commandement most necessary I wold gladly heare the reasons of you why the knowledge of it should be so specially necessary and profitable as you haue bene taught the same to be Which are they Because without the knowledge hereof we can neither see into the full greatnesse of our owne sinne and the extreame misery which is due to the same nor into the perfect excellency of Gods righteousnesse in the punishing of sinne nor into the riches of his mercies in forgiuing sinne and sauing of sinners nor the necessity we haue of a Sauiour neither what godly sorrow for sinne meaneth nor what regeneration and repentance is nor what it is to be truly humbled before God nor how great cause we haue to be in continuall watch and ward yea in earnest battell and fight against sinne least it should get strength to raigne in vs to the euerlasting destruction both of our bodies and also of our soules All this is euident from the former discourse already layd open in the example of Saint Paule Rom. 7. and by that conclusion which he maketh vpon that discourse verses 24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesu Christ our Lord. Hence therefore we may perceiue that we do altogether deceiue our selues when we
liberis vt noua soboles ad Deum colendum sisccedat summae turpitudinis damnatur eorum ignauia quibus Dei memoriam aeterno silentio obruere nulla religio est vt per eos non stet quò minus intercidat Promiscuè monentur omnes operam hanc gratissimam esse Deo si nomen eius transmittere studeant ad aetates futuras to the end it may continue and as it were suruiue vs after that we be dead For as he saith further in so much as the holie Ghost layeth this as a common charge vpon all that are godlie minded that they be diligēt in teaching their children to the end a new of-spring may succeede in the practise of Gods worship most shamefull is their lubberishnesse who are so profane that they care not though the memoriall of God be for euer suppressed and that for any thing they will do it should be so farre from continuance that it should vtterly fall away And Psal 78. vpon the 5. and 6. verses he doth likewise very worthilie obserue that from these wordes of the Psalme God hath commanded that fathers should teach their childrē That the posteritie might know his Law the children which shold be borne should stand vp and declare it to their children c. All saith he are generallie aduertised that they performe a dutie most acceptable to God whosoeuer do carefullie indeuour to set ouer his name that is to make him trulie knowne to the ages to come Finally as touching the last point of the answer that is concerning the blessing of God following this carefull indeuour read Deut. 28.1 c. 14. Read also Psal 67. and Iohn 9.31.1 Tim. 4.8 There are many such like testimonies And on the cōtrarie for Gods curse vpon the neglect hereof reade againe Deut. 28. verses 15.16 c. Psal 78. from the 8. ver There are likewise many other such like places of holie Scripture Yea examples also of Gods fearefull iudgements 2. King chap. 2.23.24 and chap. 17. of the same booke And Psal 106.37.38 c. But these for the present shall suffice Let vs now proceede Which are the parts or most generall heads and grounds of Christian Catechisme They are these two the morall Law or ten Commandements of almightie God and the Gospell of our Lord Iesus Christ It is true for the morall Law or ten Commandements they are a brief sum of the old Testament in so much as the ceremoniall and iudiciall lawes of God are but as it were appendices or appurtenances to those which are morall The parts And the Gospell that is to say the glad tidings of saluation containing the Articles of our Christian faith it is as one may say an abridgement of the New Testament Whereunto belongeth the doctrine of the Sacraments which are as signes and seales annexed to the Gospell c. We begin with the Law of God not that we hold it the only right and necessarie course of Catechising For God as it pleaseth him doth somtime enlighten call and renew those that be his not by humbling or casting them down at the first as he did Saul as we reade of Martin Luther c. by the terrors of the law in the sight of their sinnes and of that horrible damnation and vengeance due to the same but by giuing them notwithstanding they are grieuous sinners a comfortable sight and sweet tast and feeling in the apprehension of his rich and tender mercies touching forgiuenesse of sinnes through Iesus Christ And accordingly is the doctrine diuersly fitted and disposed in the holie Scriptures themselues For sometime the instruction proceedeth from the discouery of sinne of the corruption of nature as God dealeth with Adā in the beginning our Sauiour Christ with Nicodemus in the Gospell Paul in his Epistle to the Romans sometime from the blessings as God with Abraham and Paul to the Ephesians somtime from the curse as Iacob with his sonnes at his death sometime frō both iointlie and expresly as Leuit. chap. 26. and Deut. chap. 27 and chap. 28. or at the least inclusiuely as Iohn the Baptist our Sauiour Christ Repent amend for the kingdome of God is at hand Neuerthelesse let vs wisely marke we shall see that which way soeuer God giueth an entrance into his kingdome either by terrour or by comfort yet he doth afterward schoole and nourture them both wayes he sometime laying to their consciences the greatnesse of their sinnes and iust deserued miserie by the rebukes of the Law so driueth them to Christ the comfortes of the Gospell then againe from Christ in whom their soules are refreshed to more care and conscience of better dutie then before in obedience to Gods Law least comfort should hide it selfe and trouble and discomfort should returne more vncomfortably then before So that we our selues shall finde by experience that there is a continuall and necessarie vse successiuelie both of the law and also of the Gospell Questions preparatorie to the Law partly because of the dulnesse hardnesse of our hearts least we should waxe wanton against the Lord and profane his mercies and partly because of the weakenesse of our faith and failings in repentance least we should be driuen to dispaire of Gods mercy beholding the strictnesse and perfection of his glorious iustice And yet seeing humiliation by the Law is for the ordinarie course more fit for vs howsoeuer the ioy of the Gospell is more agreeable to the bountie of Gods grace and mercie and seeing Christ came not to call the righteous but sinners to repentance therefore saith Come vnto me all ye that are wearie and laden therefore let vs hold our purpose to make our entrance into the doctrine of Catechisme from the law The reason whereof shal yet further appeare hereafter yet so as by the grace of God we will neuer be contentious herein In the meane while let vs consider of the answers to certaine questions profitable to prepare the way thereunto as also to the whole doctrine of Catechisme I demaunde therfore first what euerie one of vs ought both first of all in order of time as most necessarie and chiefly also as being most worthy aboue all other things to seeke and labour after all the dayes of this short and transitorie life of ours Rightly to know beleeue loue feare serue and worship God in Christ Iesus to the glorifying of his name in this present euill world that we may be glorified of him and with him for euer in his heauēly kingdome in the world to come Mat. 6.33 For so is the cōmandemēt of our Sauiour Christ Iohn 17.3 First seeke ye the kingdome of God his righteousnesse And againe This is life eternall to know thee the onelie true God and him whom thou hast sent Iesus Christ Haue we such knowledge good dispositiō as you speake of by our owne naturall inclination No for it is written The naturall man
friendship commeth into no reckening before the Lord One carnall friend hath his recompence with another Good holdeth himselfe no debter to either of them A proofe whereof we haue in the place a litle before alledged Luke 14.12 And againe chapter 6.32.33.34 If you loue them that loue you what thanke shall ye haue for euen sinners loue them that loue them c. God will no more recompence carnal friendship then vain-glorious almes c. They therefore that be truly wise will auoide such wast and lost workes they will not worke thus for naught seeing the Lord hath prepared so many blessed workes for vs to walke in Euery worke is lost labour which God doth not vndertake to blesse and reward But godly friendship no doubt is a vertue to the which the blessing of God belongeth The blessing of those that are louing and kind not onely to their godly friends but euen to their enemies also in readinesse to forgiue them and in their need to helpe them c. the blessing I say of these is yet behind What proofe haue you that God will blesse such It followeth in the same place of Luke chapter 6. verse 35. wherefore sayth our Sauiour Christ loue ye your enemies and do good and lend looking for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kind to the vnkind and to the euill Be ye therefore mercifull as your father also is mercifull Reade also Prouerbs 25.21.22 If he that hateth thee be hungry giue him bread c. The Lord will recompence thee But in the place of Luke our Sauiour Christ doth most liuely set forth the excellency of this dutie in the sight of God by the blessing which he assureth vs to belong vnto it And verily the Lord will be so much the more carefull in that case to make recompence not onely because all kindnesse to such is most vnthankefully accepted at their hands but chiefly because the children of God do in this duty most of all deny themselues yea because herein they haue the greatest victory ouer themselues Hitherto both of the interpretation and also of the equity and of the curse and now last of all of the blessing belonging to this Commandemnt The vse is yet behind Haue you perfectly obeyed this holy righteous Comandement of God that is haue you bene so perfectly meeke patient peaceable c. and haue you bene so helpefull euery way to euery body yea euen to those whom you take to be your enemies Euery one of vs is a damnable transgressor that you may perswade your selfe to be out of the daunger of the curse and that you may reioyce in the hope of the blessing of this Commandement for any worthinesse thereof No but contrariwise I find my selfe to be by nature cruelly and spitefully minded for vpon euery occasion I am easily prouoked to anger and to reuiling speeches quarelling and fighting I am very apt to wish euill and to seeke reuenge either openly or priuately against all that I imagine to do me the least wrong and therefore I must needs acknowledge my selfe to be so farre from the blessing of this Commaundement that the curse is due to me yea I am already vnder it saue that I trust God vvill for Christ Iesus sake haue mercy vpon me and forgiue me my sinnes It is true both concerning your selfe and euery one of vs. The Scripture saith not in vaine The spirit which is in vs lusteth after enuie Iames 4.5 Reade also the beginning of the same Chapter And to this purpose let vs marke and we shall perceiue that when the Spirit of God mindeth to set out the corruption of our nature as he doth oftentimes in his holy Scriptures he standeth much vpon this point to describe how exceeding cruell and reuengefull we are euen resembling the Diuell by whom we are peruerted who was himselfe a murtherer from the beginning Reade Isaiah chapter 1.15 Your hands are full of bloud that is of cruelty And chapter 11.6 we are in our naturall corruption compared to the Wolfe Leopard Lyon Beare Aspe Cock-atrise And chapter 59.3 Your hands are defiled with bloud c. And the like Psalme 14.3.4 and Ro. 3.10 c. Yea we thinke it great reason that we may boldly giue euery man as good as they bring that is that we may lawfully reuenge our selues to the vttermost c. We see how little children will striue to giue the last stroke or tap And touching the strength of this sinne we haue a liuely patterne in Lamech Genesis 4.23.24 Heare my voice c. I would slay a man for my greater wound and a young man for my lesser hurt It is euident therefore that vnlesse we find redemption and iustification by our Sauiour Christ we cannot but perish for euer in these our sinnes And this we are the rather to obserue in this Commandement because our cruelties and bloudy sinnes are not otherwise washed away but by the bloud of our Sauiour Christ and by his induring of all cruell and hard dealings at the hands of men and all seuerity of punishment from the hand of God for our sakes For without bloud there is no remission of sinnes Heb. 9.22.23 c. Yea note that as the height of our sinfull corruption appeareth generally against vs all in this that both Iewes and Gentiles conspired in most cruell and despitefull maner to put our Sauiour Christ the Lord of life and glory to a most reprochfull and cursed death so on the contrary the infinite perfection of Gods mercy shineth foorth most brightly in so much as he hath appointed that to be the onely meanes of our eternall redemption and saluation which alone in his iustice might haue bene as the broade seale of our euerlasting condemnation according to that we reade Mathew 22.33.34 c. And againe Luke chap. 20. verse 9. c. Wonderfull therefore is this mercy of our God whereby the bloud of our Sauiour Christ speaketh better things for vs then the bloud of Abell did against Caine Hebrewes chapter 12. verse 24. For this bloud cleanseth vs from all sinne 1. Iohn chapter 1.7 Yet so as if we would haue forgiuenesse of murther with Dauid of hatred with Iosephes brethren of persecution with Paule c. we must repent with them in godly sorrow for the same or any other our sinnes in the same kind against this holy Commandement Yea further we must labour not onely to be harmelesse but more and more to be helpefull to the preseruation and comfort of life c. For the power of our Sauiour Christ his death to the mortifying of sinne and to the quickening of vs vnto newnesse of life goeth alwayes with the merite and worthinesse of his death to take away the guiltinesse of sinne c. Who was more tender hearted then Paule after he was conuerted c. Our Sauiour Christs perfect obedience for vs. But that your
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
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