plainly be gathered frō these Scriptures following in the which these things are opposed to all idols and to euery carnall inuention and doctrine of man Ezod 23.13 Deut. 4.14.15.16 c. Isa 40.21 c. 31. and chap. 44.1.2.3.4.5.6.7 c. and Ier. 10.6.7.10.11.12.13.16 Zach. 13.1.2.3.4.5.6 Hosh 14.8.9 Ephraim what haue I to do with idols sayth the Lord c. Reade also Acts 17.23.24 c. Here call to mind againe Isa 29.13 Math. 15.9 Mar. 7.5 c. And verily no wise man can thinke but Gods owne creatures and the works which he hath wrought in the nature of al things are more liuely representatiōs of his eternal Godhead of his diuine power wisedome iustice mercy c. then the worke of any artificiall workmā whose worke is but a weake imperfect imitatiō of nature neither can he make so much as a shadow of the soule life vitall power or motion of any creature c. The more also the senses are caried after dumbe pictures and dead images the lesse groweth the care of reading and hearing of the liuely Scriptures themselues according as we see plainly in the Church of Rome that by this meanes the diuell preuailed both to suppresse the holy Scriptures of God and to bring in their owne lying Legends to confirme their owne false worship and all their lying doctrines Touching the second part of this answere reade Math. 4.10 and Psalme 95.6 What our mutuall care ought to be herein reade Psal 122.6.7.8.9 Isa 2.3 Micah 4.1 Zeph. 3.9.10 What the care of the Prince and ciuill Magistrate ought to be consider from the example of Iosh chapter 24. and from the example of the godly Kinges of Iudah reade Deut. 17. verse 18. c. What the care of the maister of the familie ought to be consider from the example of Abraham Gen. 18. verse 19. and of Iaacob Gen. 35.1 c. Concerning the publicke place of Gods worship reade Leuit. 19.30 and chap. 26.2 and Deut. 12.4.5.6 c. The like is to be considered concerning euery place of Gods worship appointed for the assembling of Gods people It is necessary also to this end that the Ministers of the word should haue meete maintenance and that there should be schooles of learning appointed for the trayning vp of scholers in good learning for the preparing of meete men for the holy Ministerie of the word in so much as God doth not ordinarily giue his gifts but by ordinary meanes Reade Deut. 12.17.18.19 and 2. Chron. 31.2.3.4 c. Nehem. 13.10.11.12.13 1. Cor. 9.7.8.9 c. Gal. 6.6.7.8.9.10 Reade also 2. Kings 2.3 verses 15.16 1. Tim. 3.15 For the third part of the answere reade Deut. 4.15 verse 23. chap. 7.3.4 verse 25. and chap. 11.16 chap. 12. verse 13. and verse 30. and chap. 13.6.7.8 For the proofe of the fourth part reade Pro. 2.20 and chapter 13.20 The danger of fellowship with idolaters Dauid well saw when he complaineth as we reade 1. Sam. 26.19 And therupon also it is that on the other side he maketh so precious reckening of the fellowship and cōmunion of the godly Psa 16.2.3.4.5 c. and of the place and exercises of Gods pure worship Psa 26.4.5.6 c. and Psal 27.4 and 42.1 c. and Psal 84. and 122.1.2 Reade also Psa 73.27.28 and Psa 119. verse 79. Acts. 2.46.47 Hebr. 10.23.24.25 For the fift part reade Exod. chap. 23 verse 24. Deut. 7.25.26 and cha 12.1.2.3 Herein those noble Kings of Iuda Hezekiah and Iosiah they are right Princely patterns to all Christian Kings and Princes And for the zeale of the Ministers of the Gospell how great it ought to be against idolatry and false worship whom may we rather take for examples then the holy Prophets of God and Apostles of our Lord Iesus Christ For the last part reade Rom. 14. and chap. 15.1.2 and 1. Cor. 6.12.13 and chap. 8. and chap. 10.23 c. Reade also Gal. 5.1 c. By the which Scriptures we may euidētly perceiue that their speech is ouer loose shallow who make humane lawes to ouerrule the cōscience to dissolue take away the consideration of those circumstāces which the word of God in such cases requireth to be religiously respected But which are the duties of Gods true outward worship whereby his spirituall seruice and worship is to be manifested and declared in the open profession and practise of it such as God requireth to be in perpetuall vse amongst Christians They are the publike preaching and administration reading hearing and receyuing of the word and Sacraments ioyned with confession of sinnes prayer thankesgiuing singing of Psalmes execution of the iust censures of the Church discipline as the occasion requireth in that holy and christian communion of Saints whereunto God hath called hoth the Ministers of his word and also the rest of his people in their seuerall congregations and the priuate prayers and thankesgiuings with reading of the holy Scriptures conferences Catechisings and singing of Psalmes in euerie Christian familie by the gouernours thereof their children and seruants according to the course of their priuate gouernement and the prayers and thankesgiuings of euery member of the family apart by himselfe according to their particular occasions and oportunities both when he sitteth downe and when he riseth vp from meate when he lyeth downe and riseth from his bed when he iournieth abrode and when he returneth home when he falleth sicke and vvhen he recouereth his health These are the essentiall duties of Gods outward vvorship both publike and priuate whereunto we are to adde their accidents or adioyntes Which are they Reuerend and religious outward behauiour in all these holy actions and namely in the confession of sinnes and prayer the vncouering of the heade the bowing of the knees or rising vp if a man be set downe holding vp the hands lifting vp the eyes to heauen with holy and reuerent boldnesse of our faith in the mercies of God or on the contrarie looking dovvne to the earth or couering the face or striking on the breast or some other vvay in seemely manner euen vvith teares sometimes as the case may require declaring thereby our godly sorrovv and anger against our selues for our sinnes as also fasting ioyned vvith extraordinarie humiliation by speciall confession of sinnes and prayer and fasting ioyned with speciall thankesgiuing according to the exāples and practise of the seruants of God yea euen of whole Churches and congregations of his people layd before vs in the holy Scriptures to the same end It is so for these as one may terme them are a kind of morall ceremonies common and perpetuall both to the Iewes and Gentiles and to all zealous and reuerend worshippers of God from the beginning of the world and so shall be to the end of the same if there be no such necessarie impediment or let which in good discretion may hinder that particular practise for a season or because of some
more then God c. Reade Iohn 5.44 and chap. 12.43 Philip. 3.19 and 2. Tim. 3.4 VVhat is patience and meekenesse of spirit It is a fruite or companion of true humilitie vvhereby vve meekly submit our selues vnder the correcting hand of God quietly passing through all aduersitie and afflictions of this life as being the vvay to euerlasting rest and happinesse in the kingdome of heauen Reade Rom. 12. verse 12. and chapter 5.4 a grace of excellent vse It is also a necessarie grace Hebr. 10.36 It differeth from insensible blockishnesse we must runne with patience Hebr. 12.1 It is also a companion with hope 1. Thess 1.3 and a cherisher of hope Rom. 15.4 Let vs go forward What is prayer It is a reuerent earnest and faithfull beseeching and requesting of God for all good things whereof we stand in neede specially for those that be most for his glorie and the saluation of our soules Reade Ephes 6.16 Pray alwaies with all manner of prayer continually And Philip. 4.5.6 and Iames 5.16 What is thankesgiuing to God It is an heartie and ioyfull acknowledging of euerie good gift and blessing specially of those that be chiefe aboue the rest to the honour and prayse of God the author and giuer of them Reade 1. Thess 5.18 In all things giue thankes Reade also Psal 33.1 and Psal 15.23 c. and Psame 118. verse 15. See the practise 1. Chron. 29.9 Finally touching the vowing and dedicating of our selues wholly to God reade 1. Corinth 6.20 and Psalme 119.106 I haue sworne and will performe it that I will keepe thy righteous iudgements and Psal 76.11 Reade also Prouerbes 3.9 A solemne profession of this among the Israelites was the offering of their first borne and of their first fruites vnto God These are the spirituall graces and duties of Gods diuine seruice and worship concerning the which we haue in this place two things to call to mind worthie our further consideration First that they are all of them deriued from the true knowledge and acknowledgement of God in such maner as he hath described himselfe Secondly which are the manifold sinnes whereby this holy Law of God is broken both on the right hand and on the left both in excesse after a sort in passing the bounds of due moderation and also in the defect and failing or comming too short in the performance of good dutie Whether we call them sins directly contrarie or in a certaine disparagement disagreeing to true vertue and one of them to another For this point was promised to be opened more particularly in this place Touching the first of these points therefore we may vnderstand that the soule of man cannot truely know and acknowledge God to be eternall and almightie most wise mercifull iust faithfull and true but it must needes through the grace of God be drawne and encouraged to place faith trust and hope in him as Psalme 9.10 They that know thy name will trust in thee and Psalme 62.8.11.12 How loue ariseth from the experience of Gods power and mercie in deliuerance defence reade Ps 18.1 c. Ps 116. c. and Ps 5.11 loue is reckened for a companion with trust For feare read Mat. 10.28 Feare him who is able to destroy both bodie and soule in hell Read also Ier. 10.6.7 and 5.22 Reu. 15.3.4 and 1. Sam. 12.24 Read also Eccles 12. v. 13.14 For humilitie reade 1. Peter 5.6 Humble your selues vnder the mighty hand of God that he may exalt you in due time For patience read Iob 1.21 the Lord hath giuē the Lord hath taken blessed be the name of the Lord. Read also Ierem. 14.22 How prayer groweth frō the consideratiō of Gods mercie power reade Deut. 4.29.30.31 c. and Ps 32.5.6 Ps 65.2 For praise and thanks with vowing our selues to God reade Psalme 75.1 and Psal 76.1.11 and Psal 56.9 c. to the end Who duely considering that God is infinitely wise will not submit himselfe to be taught wisedome of him and to be ordered in all things by him c. Thus we may perceiue as it were by a sample and tast how all spirituall graces and duties of Gods worship do spring from the true knowledge and acknowledgement of God in such manner as he hath described his owne most excellent maiestie in his word and made himselfe knowne by his most wonderfull and glorious workes Now concerning the second point that is which are the sins both on the right hand and on the left we may by a more easie and plaine direction as was sayd before well consider of them in the order of these graces now rehearsed First of all against the knowledge and acknowledgement of God on the left hand and in the defect is ignorance of God or no acknowledgement also erronious opinions of his nature or will or workes contempt of his true knowledge acknowledgement of false Gods c. and on the other hand Sins forbidden curious searching into the secrets of God Against faith on the one hand is incredulitie doubting distrust c. and on the other hand carnall securitie and presumption without warrant of Gods word Against hope in the defect no hope no reioycing in hope vtter dispaire in excesse hope without true faith c. Against loue either no loue or self-loue loue of the creature more then of the Creator c. or superstitious loue in a blind zeale c. Against true zele in defect lukewarmnes c. in excesse zele without knowledge discretion superstitious and Idolatrous Against the true feare and reuerence of God in defect no feare of God no boldnesse or courage in the way of his seruice feare of creatures more then of God or as much as of God specially the feare of the Diuel and his chiefe instruments of mischiefe as though God were not able to defend In excesse seruile feare or terrour as if God were a tyrant and no mercie to be found with him superstitious feare in such matters as there is no iust cause to feare Against humblenesse of mind in defect pride which hath manie euill properties in excesse counterfeit modestie Against sobrietie of mind touching the right vse of prosperitie wantonnesse against God contempt of God delight in the creature more then in God the giuer in which respect manie are said to make their belly their God c. and to commit a spirituall fornication with the creatures Against patience or meekenesse of spirit in defect and as it were on the left hand impatience frowardnesse cursing and blaspheming in excesse Stoicall sottishnesse Popish voluntarie whipping of men their owne selues Against prayer in defect no prayer to God cold seldome prayer prayer without knowledge faith repentance c. In excesse much babling prayer of superstitious blind deuotion prayers to Saints or Angels ioyned with the inuocation of the name of God Against thankfulnes to God in defect no thanks seldome thankes cold thankes from the teeth outward as
other principall members of the publike bodie Now therefore that we may go forward what is the blessing of him that is so farre from false witnesse bearing lying slaundering flatterie and euill suspitions without iust cause that contrariwise he is of a charitable iudgement louing and tendering the good name estimation of euerie good neighbour desiring that it may continue and prosper without all preiudice either in his owne heart or in the opinion of anie other What I say is the blessing of euerie such man Blessed saith the holy Psalmist is he that iudgeth wisely of the poore saying The Lord will deliuer him in the time of trouble And so foorth as it followeth from the beginning of the 41. Psalme This charitable iudgement which the holy Prophet speaketh of is the ground and foundation of much truth in speech and as a strong fortresse against all lying and slaundering And therefore also doth our Sauiour Christ assure all such of like recompence at the hands of all other good and well aduised and charitable minded men Iudge not saith he and ye shall not be iudged condemne not and ye shall not be condemned forgiue and ye shall be forgiuen Luke chap. 6.37 We will hast forward What is the blessing of them that will hearken to the instruction and counsell of such as teach and instruct them in the wayes of God that so they may haue a good name which surely ought of all the children of God to be greatly desired and laboured after What is the blessing of such Let not mercie and truth forsake thee saith king Salomon bind them vpon thy necke and vvrite them vpon the table of thine heart So shalt thou find fauour and good vnderstanding or as some translate prosperous successe in the sight of God and man Prouerbes chapter 3. verse 3. and 4. and chapter 10.17 He that regardeth instruction is in the way of life And in the same chap. vers 7. The memoriall of the iust shall be blessed That is to say the remembrance of such as walke in the righteous wayes of God shall be gracious and acceptable in the Church of God both while they liue and also after their death It shall be a continuall occasion of praysing God and a spurre to stirre vp other to imitation Wherefore earnest is that often repeated exhortation wherein the holy Ghost moueth to the obedience of holy doctrine Prou. 1.8.9 And againe chap. 4 13. likewise chap. 6.20 and verse 23. And yet againe chap. 7.2 and chap. 8.10 and verse 33. and also chap. 13. verse 14. and verse 18. He that regardeth correction shall be honoured And is there not a blessing also for those that haue care to teach instruct others to walke in the gracious and commendable waies of the Lord that so they may haue fauour both with God and man Yes very great according to the excellencie of this dutie in the sight of God and according to the greatnes of the blessing which hereby they procure vnto their brethren as we may reade Dan. 12. verse 3. and in the end of the Epistle of the Apostle Iames. Whereof also we haue Abigail for a liuely example 1. Sam. chap. 25. vers 32.33 Let vs for example sake and to the end that by a particular instance the matter may be the more cleare let vs I say heare the blessing which Dauid in this respect put vpon Abigail Blessed saith the Prophet Dauid be the Lord God of Israell who hath sent thee this day to meete me And blessed be thy counsell and blessed be thou vvho hast kept me this day from comming to shed bloud and that mine hand hath not saued me This is a notable instance and may well serue for our issue and conclusion of this point And thus we hauing through the gracious blessing of God the whole interpretation of this Commaundement touching the euils forbidden and the vertues commaunded touching the curses against the one and the blessings vpon the other let vs now come to the vse Haue you pefectly obeyed this 9. Commaundement that so you may thinke your selfe worthie to be freed from the curses and to be partaker of the blessings of it No I haue no more perfectly obeyed this Commaundement then any of the former but I haue euerie way sinned against it partly through ignorance and forgetfulnesse of the truth in many matters which I ought to haue knowne and remembred and partly for want of loue both vnto the truth and also to my neighbour but much more by reason of that hatred and enuie which aboundeth in my corrupt nature For hence is it that I haue bene so far from speaking the truth alwaies giuing a faithfull witnesse in all things concerning my neighbour that vpon euery occasion of vnkindnes displeasure I haue bene readie to deny him his due praise yea to speake all euill of him and to inuent all maner of lyes and slaunders against him Moreouer as I am readie to accuse and blame those whom I account my foes falsly and aboue that there is iust cause so am I apt to flatter such as I take to be my friends and againe to make vntrue excuses and partiall defences for my selfe to all those of whom I stand in any feare Finally I am by my naturall disposition so far from amending my faults when I am reproued that of wilfull stubburnnesse I wil rather do the worse because I am reproued for them Wherfore I must needs acknowledge that I am so farre from worthinesse to enioy the blessing of this Commaundement that I haue iustly deserued all the curses of it vnlesse it shall please God of his free grace bounteous mercie for Christ Iesus sake to forgiue these my grieuous sins to giue me grace vnfainedly to repent of thē It is true which you answer concerning euerie one of vs yea concerning all the sonnes and daughters of men through the whole race of mankind For thus the holy Prophet of God affirmeth Psalm 58.3 and Psalm 62.9 Reade also Psalm 116.11 and Rom. 3.4 Experience also sheweth Eueryone of vs is a damnable transgressor that all men naturally are lyers and that naturally we are more delighted with lyes then with the truth The beginning of this vice appearing in childhood increaseth with age vnlesse God by his grace doth correct the same as they haue plentifull experience to whome the examination of malefactors appertaineth And as we are altogether corrupt and sinfull in lying all maner of lyes both earnest lyes merrie lyes and officious lyes in cunning excuses in false accusations in the root of all these selfe loue hatred and euill suspitions so are we as apt to flatter and sooth vp such as we feare or such from whom we looke for benefit or preferment c. And touching our obstinacie against rebuke is not euerie one readie to bewray the deepe corruption which lyeth lurking in his heart I speake of all such as haue not yet receiued
flesh they find force in our members to bring foorth fruite vnto death In which respect also it is said that the old Testament as the Apostle speaketh allegorically is Agar of Mount Sinai which gendreth vnto bondage Gal. 4.24 That the same sinne also quencheth yea without the greater grace vtterly hindereth all goodnesse and vertue reade Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the same things that ye would Reade also the places alledged after the former answere 2. Tim. 2.22 Iames 4.1 and 1. Pet. 2.11 Wherefore not without cause in respect of this sinne especially doth the Apostle cry out bewailing himselfe as being in the estate of a miserable man subiect to death yea to eternall death without Christ as we haue seene before This euill of coueting is of it selfe a miserable punishment for it maketh vs more restlesse and vnquiet in euery want and trouble then are the brute beasts It blindeth our eyes so that hauing many blessings it is with vs as though we enioyed none at all Yea it turneth blessing it selfe to be a curse vnto vs by reason of our vnthankefulnesse By reason of this secret euill it commeth also to passe that there be many great iudgements of God in the world and those also vpon diuerse particular persons whereof we can see no reason For a man may be in outward shew of commendable cariage among men and yet before God who seeth the heart and trieth the reines the same person may iustly be odious before God because of his hypocrisie and dissimulation or desire of vaine-glorie and praise c. Yea a man may thinke himselfe worthy to be preferred before many of his neighbours and yet be reiected of God because of his deceiptfull heart So we reade Prou. 16.2 Ier. 17.9 and Luke 16.15 Reade also Prou. 15.26 and Zach. 8.17 compared with Prou. 28.6 Better is the poore that walketh in his vprightnesse then he that peruerteth his wayes though he be rich Thus therefore we may generally see the transgression of this Commandement to be highly displeasing in the sight of God and that it is the originall sping as it were of infinite curses yea that it is a grieuous curse and a very bitter punishment in it selfe if we could rightly discerne of it But shew if you can something more particularly what is the proper curse of God against the transgression of it And shew it also by some more particular and expresse testimony Whereas it is a very heauy curse and plague of God for any to be giuen ouer to sinne and so to haue one sinne punished by many other as our Sauiour Christ giueth vs to vnderstand in that he teacheth vs to pray Leade vs not into temptation this most heauy curse and punishment doth especially belong to the transgression of this Commaundement vpon all those that make no conscience to resist the first thoughts and motions of sinne It is very true they which resist them not must needs be led captiues seeing they that striue earnestly cannot without some difficulty nor altogether without some foile preuaile and ouercome But I speake as touching inward foile and captiuity of thoughts at vnwares for a time according to that of the holy Apostle Rom. 7.23 and 2. Cor. 12.7.8.9 Neuerthelesse as in the same places it appeareth God in mercy both pardoneth and assisteth the weakenesse of those that do vnfainedly resist Onely he accurseth and punisheth them that dissolutely giue place to their lust and suffer themselues to be mis-led by it What proofe haue you of this In the 106. Psalme verses 14.15.16 it is vvritten of the Israelites that they lusted vvith concupiscence in the vvildernesse and tempted God in the desert Then he gaue them their desire but he sent leannesse into their soules And in the beginning of the 2. chapter of Micah The Blessings Woe to them saith the holy Prophet that imagine iniquity and worke wickednesse vpon their beds when the morning is light they practise it because their hand hath power And they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen man and his heritage Therefore thus saith the Lord Behold against this family haue I deuised a plague whereout ye shall not plucke your neckes and ye shall not go so proudly for this time is euill And Isa chap. 57.17 For his wicked couetousnesse I am angry vvith him haue smitten him saith the Lord I hid me was angry yet he went away and turned after the way of his owne heart Reade also Habbak 29.10.11 And the heauy imprecation of the Apostle Peter against Simon the sorcerer of Samaria He sheweth there that some great iudgement did hang ouer his head for that he gaue place to his wicked thought imagining that the gift of God might be obtained with mony Acts chap. 8. verses 18.19.20.21.22.23.24 And generally concerning the euill thoughts of the wicked we reade Psal 94.11 The thoughts of man are vanity Psal 146.4 The thoughts of the wicked shall perish Thus much of the curse against the transgression The blessing of obedience to it commeth now to be examined What is the blessing which God hath promised to the obedience of it If in stead of wishing and coueting froÌ„ our neighbors any thing which is theirs we would inure and acquaint our harts to blesse God for that portion of his good blessings which we do enioy our selues and for euery good and comfortable coÌ„modity wherewith God of his mercy hath blessed them it should surely come to passe that beside singular inward peace which wold from thence arise to our conscience we should find the like open blessing from the hand of God which God hath promised to secret prayer that is to say he would reward vs openly Yea no doubt he would blesse vs both openly and secretly with outward blessings spirituall blessings with the good things both of this life and also of the life to come For God who hath promised all things to godlinesse 1. Tim. 4.8 will not deny any thing to that good and holy disposition of the mind which by the worke of his grace is as the ground of godlinesse in vs and from the which true godlinesse cannot be separated As euill thoughts motioÌ„s make way for al curses to enter in as was answered before so doth inward sincerity vprightnesse and purity of heart holy thoughts meditations counsels desires and purposes they through the mercies of God do open the windowes of heauen as it were a key to cause all blessings to descend downe vpon the heads of all the true seruants of God according to that we reade Prou. 10.6 Blessings are vpon the head of the righteous And there are many places of the holy Scriptures the testimonies whereof tend to this purpose as you haue bene further instructed I would haue
continue and end in the Lord for his sake it is manifest that although we are to loue all vnfainedly yet by how much any among the rest do more liuely resemble the image of God in that true righteousnesse and holinesse which the Law commaundeth so much the more dearely are we to regard and loue them as the more honourable members of the houshold of God The least also of such ought to be alwaies more regarded and loued of vs then the greatest and most glorious of the prophane and vngodly children of this wicked and malignant euill world according to the doctrine of the 3. verse of the 16. Psalme mentioned a litle before Now therefore to God onely wise most holy righteous and mercifull the most worthie of all loue feare honour and glorie for this his great mercie in giuing vs so holy righteous and perfect a Law for the discouering and disclosing of our sinne and miserie and for the guiding of vs to Christ Iesus the onely mediatour of our eternall happinesse and saluation be all honour and glorie and praise both now and for euer Amen The last exercise for conclusion of this first part of Christian Catechisme and instruction concerning the holy Lawes and Commandements of Almightie God Ye may remember that for the conclusion and shutting vp of this part of our Catechisme diuerse proofes were rehearsed to shew the generall perfection of the whole Law both for the wisedome and also the righteousnesse of it Likewise diuerse proofes were rehearsed for the generall equitie of the whole Law and for the curses which God hath generally threatened against the transgression of it and for the blessing which he hath generally promised to the obedience of the same Moreouer diuerse proofes haue bene alledged for our generall disobedience and that therefore of our selues we haue not onely no interest in any of the blessings but that all the curses are due vnto vs. Likewise diuerse proofes for the perfect obedience of our Sauiour Christ by whose death and perfect obedience onely we are deliuered from euerie curse and made partakers of all blessings Last of all from that which followeth in the 20. chapter of Exodus from the 18. verse to the 21. we haue seene both to what ends and purposes the Lord God did in most fearefull maner publish his Law vnto his people and also what effects it wrought in the hearts of the people of Israell to whom it was in that fearefull maner published And so from thence to what ends the Lord will haue the same his most holy and righteous Law to be preached from time to time vnto his people what vses we our selues who through the goodnes of God haue now lately heard it so fully opened vnto vs ought to make of it The generall perfection of the whole Law These things let vs briefly call to remembraunce and so end this part of our Catechisme concerning the Law of God First therefore what proofe do you remember concerning the generall perfection of the wisedome and righteousnesse of the Law of God One principall proofe was alledged out of the 4. chapter of Deut. the 5.6.7 and 8. verses in these words Behold saith Moses to the people of Israell I haue taught you ordinances lawes as the Lord my God commaunded me that ye should do euen so within the land whither ye go to possesse it Keepe them therefore and do them for that is your wisedome and your vnderstanding in the sight of the people which shall heare all these ordinances and say onely this people is wise and of vnderstanding and a great nation For what great nation is there vnto whom the Gods come so neare vnto them as the Lord our God is neare vnto vs in al that we call vnto him for And what great nation is there that hath ordinances and lawes so righteous as all this Law which I set before you this day This was one principall proofe alledged indeed which as we see euidently commendeth the excellencie and perfection of the Law of God with all the appertenances such as are the holy rites and ceremonies thereof yea euen from the testimonie of the heathen themselues c. Reade also Psalm 19. from the 7. verse and Psalm 119. in many places and Psalm 147. the last two verses This excellent commendation of the Law of God is to singular end and purpose For the knowledge of it is a necessarie introduction to all obedience as on the contrarie the base account of it is the high way to all sinne But leauing this point What proofe do you remember to haue bene alledged to shew the generall meaning of God in his Law both on the negatiue part and also on the affirmatiue part of the same To this purpose was alledged the saying of the Lord by his Prophet Isaiah chap. 1. verse 16. and the beginning of the 17. Wash you make you clean take away the euill of your works from before mine eyes The generall meaning of the Law cease to do euill learne to do vvell And againe that vvhich the Apostle vvriteth Rom. 12.9 Abhorre that vvhich is euill and cleaue vnto that vvhich is good These places do as briefly as may be comprehend the whole summe and contents of the Law wherein God forbiddeth all that is euill and commaundeth all whatsoeuer is good for man to thinke speake or do Our Sauiour Christ also as hath bene answered before comprehendeth all obedience to the Law vnder the perfect loue of God and the perfect loue of our neighbour In the 3. chapter of the 1. Epistle of Iohn all sinne which is the transgression of the Law is called vnrighteousnesse and all obedience is noted by the name of righteousnesse Shew now what proofe was alledged for the generall equitie of the Law of God The contents of the vvhole 18. chapter of the Prophet Ezekiell vvas to this end briefly opened vvherein God himselfe pleadeth at large for the iustifying of his proceedings vvhich vvere according to the equitie of this his Lavv contrarie to the vnequall cauals of the vvickeder sort among the Israelites We may to this purpose cal againe to mind that which was alledged Deut. 4.8 Reade also Rom. 6.19 Isa chap. 5. vers 3.4 and Micah chap. 6.1.2.3 Note that in this respect the Commaundements of God are called iudgements Psalm 19. and Psalm 119. All are giuen with most holy and perfect adâ—â—isement We are now come to the generall curse against the transgression of the Law and to the generall blessing promised to the whole and entire obedience of it What generall proofes were rehearsed for these points Some of them did more ioyntly lay forth both the curse and blessing Other did the same seuerally and apart Which are those proofes which do ioyntly lay forth both the blessing and the curse Most briefly are both the curse and the blessing comprehended in the 13. chap. of the Prou. the 13. verse He that despiseth the vvord shall be destroyed