wicked Deuter. 27.11.12 Reade also Nombers 5.21.22 These examples and the like are to be followed for soundnesse plainenesse and breuitie in a meete and conuenient proportion Otherwise none ought to presume either to prescribe or practise anie thing for a worship yeelded to God But which are those respects for the which a prescript forme and order of the ministration of the word and Sacraments may be accounted necessarie as a godly helpe and remedie to be agreed vpon First in regard of the vveaker sort in euerie congregation vvho are necessarily herein to be tendered of all the rest yea euen in respect of the common infirmity humane vveaknesse of vs al. Secondly because of the importunitie of the malitious aduersaries of the Gospell vvho vvould othervvise take great aduantage to cauill at and to slaunder the Churches of God as if vve vvere vncertaine in all things and vvere full of confusion in our faith and vvorship of God and in our vvhole profession and religion As touching the weaker sort of our brethren we know how they are in manie places offended yea notwithstanding the faithfull Ministers of God vse good discretion herein They are hardly kept from waywardnesse against preaching it self which God hath appointed to do them the most good because they are not fully satisfied the other way But beside this consideration of the weaker surely they that are more strong and better confirmed in the wayes of God and haue the grace to discern betwixt things that differ both Minister of the word and other they find good vse of that which is well prescribed both for prayer and for declaration of other the ordinances of God not onely for helpe of memorie but also to quicken the affection to the more excellent more necessarie more essentiall effectuall parts of their ministerie wherein God is to be blessed and praysed of vs for our gracious libertie both touching preaching and also concerning prayer so far as God hath distributed the measure of his graces to euery one Thus far therefore all are to be intreated in the Lord that howsoeuer euerie one is for his owne part to keepe him selfe vpright and sincere in the worship of God yet where some things are amisse in an order set down which is generally good and godly we are to take great heed that we sin not so vnaduisedly as to reiect all because of some imperfections Neither yet to be ouer readie to obiect and hold forth the blemishes thereof to the disgracing of the whole therein to be contentious c but rather to sigh and mourne for it to intreat the Lord for his mercifull redresse in his due time we alwayes acknowledging our selues vnworthie of so great perfection as we ought humbly to desire and heartily to long for c. Rom. chap. 12.18.1 Cor. 10.32.33 Col. 4.5 Now further also as touching the aduersaries of the Gospel we know that we must haue care that we giue no offence to anie but that we walke circumspectly euen toward those that be without against whose slaunderous reports a holy consent in doctrine liturgie and in discipline set downe is a iust reall Apollogie defence in the sight of all men This is that which we ought to thinke in soundnesse of iudgment concerning this waighty matter and therefore was it of duty to be deliuered vnto you It remayneth also as belonging hereunto that you shew who they are by whome the word and Sacraments are to be publikely administred with prayer and thankesgiuing in the Churches of God and so are to be acknowledged meet guides vnto the rest in the actions of Gods holy seruice and worship Shew which they be They are such as being first called of God that is to say The Equitie such whome he hath indued with meet gifts and graces for so holy a ministerie seruice are also vpō due triall of the same their fitnesse both for doctrine life called ordained and set apart therunto with consent of other godly Ministers and that people to whom they are to minister in the disposing of the mysteries of God Reade 1. Tim. chap. 3. and Titus chap. 1. Act. 14.23 Heb. 5 4. 2. Corinth 3.5.6 Reade also Rom. chap. 12.6.7.8 and 1. Tim. chap. 5.9 c. 17.18.21.22 Hitherto of the euils forbidden and of the contrarie good duties commanded Now what is the equitie of this commandement Seeing the Lord hath not only created redeemed our soules but also our bodies yea seeing he hath as it vvere espoused and maried vs and his whole Church to himself most dearely louing it as it were with the loue of a most kind husband toward his only wife which he tendreth as himselfe it is most equall and meete that we should in all pure and chast manner worship him alone both with our soules and also with our bodies because we are wholly his It is true Reade Psal 95. Psal 100. Reade also 1. Cor. 6.20 Rom. 8.23 Phil. 3.21 2. Corinth 7.1 and 1. Thess 5.23 Reade also Ieremie 2.1.2.32 Yea the renewing of the mariage chap. 2.2 Isa 62.4.5 and Hosh chap. 2. and chap. 3. Matth. 9.15 and Iohn 3.29 Eph. 5.22 Reuel 21.2 And the whole Song of songs Now therefore how vnworthie a thing it is that mankind which is the noblest of all bodily creatures should prostrate yea prostitute himselfe as it were in spirituall adulterie to most vile and contemptible idols which that they haue eyes and see not eares and heare not c. euery man that wil open his eyes and is not as an idoll himselfe may easily see And that Idols are most vaine and contemptible things Gillulim of Galal which signifieth dung As Ezech. 4.11.15 euen the excrements of the bodie read how great disgrace the Lord hath cast vpō them euery where in his holy Scriptures as Ps 115.4 c. Ps 135.15.16.17.18 1. Cor. 12.2 Act. 14. vers 15. Ier. 10.14.15 Hab. 2.18.19 2. Kings ch 17.12 dungie gods 1. Cor. 8. they are nothing in the world And Isaiah chapter 44.9 c. Reade also Ezechiel chap. 16. and chap. 23. Where the Lord doth by his holy Prophet most odiously describe the sinne of Idolatrie comparing it to most filthie adulterie of the body Hence it is that as it followeth in the reason of this commandement the Lord taketh to himselfe the title of iealousie against Idolaters as against those which defile the mariage couenant of the which reason we are now to inquire It containeth two partes Which are they The first is a threatning of the curse against all Idolaters vvhich the Lord accompteth haters of him The second is a promise of blessing to all pure and chast vvorshippers of God vvhome onely he esteemeth for his true louers friends according as it is sayd of Abraham that he vvas called the friend of God So indeede we reade Iames 2.23 And the Apostle may well gather so much by the Lords familiar dealing with
of God against vnmerciful men in the sixt Commaundement Now on the other side what is the curse against the prodigall and vnthriftie wasters consumers of their owne goods He that loueth pastime shall be a poore man and he that loueth wine and oyle shall not be rich Prou. 21.17 This curse may be considered also from the parable of the prodigall sonne in the literall sence of it Luke chapter 15.11.12.13.14.15.16 What is the curse against rash suretiship which is a kind of prodigalitie He shall be sore vexed that is suretie for a stranger Prou. 11. chapter 15. What is the curse against the slouthfull idle person which for want of diligence consumeth his goods and do without iust cause liue vpon the labours of others and deuour that portion which of right belongeth onely to those that be impotent and notwithstanding all the diligence they can vse haue need to be releeued The idle shall be vnder tribute Prou. chap. 12.11 and chap. 18.19 He that is slouthfull in his worke is the brother of him that is a great waster Reade also chap. 20.4 and vers 13. and chap. 6.11 and chap. 24.32.33.34 His pouertie commeth as one that trauelleth by the way and his necessitie like an armed man Reade also Eccles 10.18 By slouthfulnesse the roofe of the house goeth to decay and by the idlenesse of the hands the house dropped through No maruell therefore though the idle person be said to be destitute of vnderstanding Prou. chapter 12.11 And againe chap. 28.19 He that followeth the idle shall be filled with pouertie What is the curse of him that trusteth in his riches while he enioyeth them He that trusteth in his riches shall fall Prou. 11.28 What is the curse against him that sorroweth inordinately when he looseth them A sorrowfull mind dryeth the bones Prou. chap. 22.17 And 2. Cor. 7.10 Worldly sorrow causeth death Finally what is the curse against that high iniustice which is called sacriledge and is committed more directly against God himselfe God curseth this sinne with the outward decay of all worldly blessings and to the destruction of the soules of all such as deale fraudulently and iniuriously with him It is true for so we reade Hagg. 1.4.5 c. 11. and chapter 2.16.17.18 And furthermore Prou. 20.25 and Mal. 3.9 ye are cursed with a curse for ye haue spoiled me this whole nation These are the curses of Gods most holy and righteous Law against the transgressions of this Commaundement Of the which though manie threatnings contained in the Scriptures of God be not rehearsed yet by these we may easily conceiue what the rest are Let vs therefore in the next place come to the blessings promised to the obedience of it and so shall we yet more clearely see into the greatnesse The Blessings both of the goodnesse of God and also of our owne sinne and disobedience reuealed and discouered by it And finally the vse of the whole doctrine hereof will more liuely vtter it selfe to our guilt it consciences as touching the necessitie both of faith and repentance in the sight of God First therefore what is the generall blessing of God vpon iust dealing according to the truth of a mans profession First seeke the kingdome of God and his righteousnesse saith our Sauiour Christ and all things of this life shall be cast as an ouerplus vnto you Matth. 6.33 And Prou. 10.2 Righteousnesse deliuereth from death Yea chap. 21. verse 21. He that followeth after righteousnesse and mercie shall find life righteousnesse and glorie Reade also Prou. 12.28 Life is in the way of righteousnes and in that path-way there is no death And chapter 28.20 A faithfull man shall abound in blessings Reade Psalme 15. Psalme 106.3 Blessed are they that keepe iudgement and do righteousnesse at all times And Psalme 112. and Ezek. 18. the reason of all is rendred Prou. 21.3 To do iustice and iudgement is more acceptable to the Lord then sacrifice According also to that Act. 10.34.35 Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons but in euerie nation he that feareth him and worketh righteousnesse is accepted with him Such is the blessing in a more generall consideration Now more particularly What is Gods blessing vpon the publike magistrate that refuseth bribes and dealeth iustly in iudgement The throne is established by iustice Prouerbes 16.12 and againe chapter 25.5 Moreouer chapter 15.27 He that hateth gifts shall liue And chapter 28.16 The Prince that hateth couetousnesse shall prolong his dayes Reade also Deut. 16. verses 18.19.20 See more of this point in the blessing of the fift Commaundement Reade 2. Chron. 19.6 Now what is the blessing of the priuate person whosoeuer he be that dealeth iustly Thou shalt haue a iust and right weight saith the Lord a perfect and a iust measure shalt thou haue that thy dayes may be lengthened in the land which the Lord thy God giueth thee Deuteronomy 25.15 The reason and ground of this blessing is rendred Prou. 11.1 For a perfect weight pleaseth the Lord. And chapter 10.11 A true weight and ballance are of the Lord all the weights of the bagge are his worke VVhat is the blessing of him that being iust vseth diligence in his calling The hand of the diligent maketh rich Prouerbs 10.4 and chapter 12.24 The hand of the diligent shall beare rule Reade also chapter 20.13 and chapter 22.29 and chapter 28.19 VVhat is the blessing of the righteous man who also practiseth liberalitie The liberall person shall haue plentie and he that vvatereth shall also haue raine Prou. 11.25 And 2. Cor. 9.6 He that soweth liberally shall also reape liberally Read more in this text as it followeth there in manie verses And Gal. 6.8 the Apostle speaking of the same matter assureth vs that he which soweth to the Spirit shall of the Spirit reape life euerlasting Reade also Prou. 28.27 He that giueth to the poore shall not lacke And Luke 6.38 Giue saith our Sauiour Christ and it shall be giuen vnto you a good measure pressed downe shaken together and running ouer shall men giue into your bosome for with what measure ye meat with the same shall men meat to you againe Thus we may see briefly how God is minded to blesse the obedience of this Cōmandement as touching those that deale iustly with men Now last of all what is his blessing vpon those that deale iustly with himselfe more directly concerning the maintenance of his true religion and the holy ministerie of the Gospell contrarie to the practise of those that do in this behalfe sacrilegiously rob and spoile the Church The Lord promiseth great plentie and abundance of all his blessings to such specially if there be a generall and publike consent care herein as it is plentifully declared Prou. ch 3.9.10 and Hagg. chap. 2.19.20 and Mal. chap. 3.10.11.12 Eueryone of vs is a damnable transgressor These places of holy Scripture do plentifully declare it
and long since and may we receiue no vnwritten verities as they are called though differing from the written word of God vpon the credite of tradition from the pretended testimonies and warrant of auncient times from many former generations and ages as some would make vs to beleeue No in no case for seeing the Prophet Isaiah sayed in his time as we do reade Chapter 8. verse 20. To the Law and to the Testimony and if they speake not according to this vvord it is because there is no light in them Much rather are we to say so now seeing we haue not only the writings of all the holy Prophets beside the Law and testimonie thereof but the addition of the New Testament also wherein is the witnesse of our Sauiour Christ and of all his holy Euangelistes and Apostles as we haue seene before It is very true neither was there any time since that any part of the holy Scriptures were written wherein all the seruants of God haue not had a most religious respect vnto them the Prophets to the Law Christ to the Prophets the Apostles to Christ and all the faithfull Pastors and Doctors of the Christian Churches to the Apostles and to Christ and to the Prophets and to the Law of God giuen by Moses and to all the rest of Moses writings reade Luke 16.29.30.31 and Colos 2.18 c. and 1. Tim. 4.7 All antiquity not agreeing with the word of God is to be accounted no better then an old wiues fable Finally reade Gal. 1.8.9 Though that we or an Angell from heauen c. But after that we haue read the holy Scriptures meditated and conferred of them yea after that we haue heard them plainly opened and interpreted by the faithfull Ministers and Preachers thereof can we then by the light and sharpnesse of our owne naturall and mother wit as we call it sufficiently vnderstand the Scriptures to the glorifying of God and obtayning of our saluation We cannot vnlesse it please God together with his holy Scriptures or written word and the outward exercises thereof to giue vs also his holy Spirit whereby they may be inwardly written in our hearts as it were by the finger thereof For so our Sauiour Christ earnestly affirmeth in the third Chapter of Iohn Reading and hearing of the Scriptures insufficient without the Spirit speaking thus to Nicodemus Verily verily I say vnto thee except a man be borne againe he cannot see the kingdome of God And againe Verily verily I say vnto thee except a man be borne againe of water and of the Spirite he cannot enter into the kingdome of God The same may be cōfirmed by many other authorities of holy Scripture But let vs proceed After that we are enlightened by the Spirit of God through the reading and hearing of the Scriptures preached vnto vs so that we do in some measure know the right way to saluation and how God is to be glorified haue we thenceforth any power good-will and affection of our selues to lay hold thereon to our owne comfort and to prouoke our selues to walke dutifully in the constant obedience of the same to the honour and prayse of God No neither vnlesse it please the Lord vnto the enlightening of our minds to adde a second grace of the same his holy Spirit which is the renewing of the heart for as the Apostle Paul saith in the 2. Chapter to the Philippians It is God which worketh in vs both the vvill and the deed euen of his good pleasure Tell me now Are we in any danger so long as we remaine in the ignorance of the holy Scriptures of God albeit according to our owne opinion we haue a good meaning and do zealously serue God after our owne blind deuotion There is no doubt but we are in very great and certaine danger of the wrath of God so long time as we so abide specially if we despise wisedome and instruction as we reade in the first Chapter of the Prouerbs of King Salomon verse 22. c. And in the first Chapter of the 2. Epistle to the Thessalonians from the 6. verse I pray you let vs turne to these places and let vs consider of them Now for so much as it shall go so fearfully with those that be ignorant and for want of knowledge do not obey the Gospell What shall we say of those who hauing great knowledge so as they can discourse readily vpon all points of the Religion of God yet haue for all that no care nor conscience to obey his will but follow their owne wicked lustes Ignorance of the Scriptures damnable so is knowledge without obedience are not all such in a most fearfull estate Our Sauiour Christ sayth that he that knoweth his maisters will and prepareth not himselfe neither doth according to his will shall be beaten with many stripes Luke Chapter 12. the 47. verse No excellency of knowledge is of any reckning before the Lord if obedience go not withall reade Matth. 7.21 c. and 1. Cor. 13.1 c. Yet one thing more Did God create mankind thus ignorant and sinfull and miserable also through sin in the beginning of the creation No nothing so but wise righteous holy and happy in a measure of perfection conuenient and meete for them as it is declared at large in the first and second Chapters of Genesis It is true for in that it is written that God made mankind according to his similitude and likenesse all which you haue answered is comprehended as we may further perceiue by that we reade Ephesians 4.23.24 and Coloss 3.10 How then came all vanitie and sinne with so great and lamentable confusion and miserie as it is now come into the world and is most wofully fallen vpon mankind aboue all earthly creatures here below It is fallen vpon vs all thorough the willing apostacy and falling away of our first parents Adam and Eue from that holie knowledge faith feare loue odedience and happinesse wherein the Lord of his infinite goodnesse had set and placed them they harkening to that lying enticement and most malicious and crafty temptation of the Diuell Who is this Diuell you speake of A wicked spirit who being created of God a good holy blessed Angel did not keepe that his first estate the glorious place of his abode but of his owne accord corrupted himselfe through sinne and many thousands of the Angels together with himselfe and so became an enemie to Gods glory and a most wretched deceiuer and murtherer of mankind What ground of these things haue yee in the holy Scriptures They are set foorth and declared at large in the vvhole third Chapter of Genesis Mans creation by God his fall of himselfe by the Diuell How should there be any proofe of these things specially touching that which ye answere concerning the Diuell in that Chapter seeing though you reade it throughout you shall find there no expresse mention at all made of the Diuell That vvhich is
we are to enquire anon Concerning the fourth point reade Psalme 50.7 c. and Psalme 4.4.5 and Isaiah 1.10.11 c. and againe Chapter 29. 13.14 Math. 15.7.8.9 Reuel 3.1 c. and verse 14. c. Concerning the fift point reade Exod. 23.32.33 chap. 34.12 c. Deut. 7.3.4 chap. 12.30 chap. 13.6 c. Psa 106.28 Numb 25.1.2.3 1. Cor. 5.9.10.11 and chap. 7.15 chap. 8. and chap. 10.21 c. and 2. Epistle 6.14 c. Reue. 17.4 c. Reade also Nehem. chap. 13.26 and 1. King 11.4 c. Concerning the last point reade Deut. 12.30 Ezek. 14 3.4.5 and chap. 20.16.32 c. 37. Now let vs go forward Why doth the Lord in the forbidding of idolatrie and false worship recken vp so full and perfect a distribution of the images likenesses of all kind of creatures saying Thou shalt not make to thy selfe any grauen image nor the liknesse of things which are in heauen aboue or on the earth beneath or in the waters vnder the earth First because all idolatrous nations and namely the Egyptians from whom the Lord had so lately deliuered the Israelites and the Cananites with the rest of the seauen nations where he minded to giue them their dwelling place and to roote those people out had euery such way corrupted and defiled yea vtterly peruerted the worship of God Secondly because the Lord knoweth the nature of all men to be exceedingly inclinable and ready to all kind of superstition and idolatry in stead of yeelding true worship to the only true God Reade Isa 19.1 and Acts 17.22.23 c. 29. Rom. 1.21.22.23 reade also Deut. 6.14 And that all men are exceedingly proue to idolatry Israel it selfe who was most wisely taught and instructed and most earnestly warned against it may be one example in stead of all seeing they did notwithstanding by and by after their deliuerance out of Egypt yea and afterward from time to time fall most grosly into it Reade Exod. 32.1 c. 8.9 and Ps 106.19.20.21 and ver 28.29 Reade also Iudg. 2.11.12.13 chap. 3.5.6.7.12 and chap. 4.1 Reade 1. King 12.28 c. and Ier. chap. 2.5.6 c. and chap. 3.1 c. and verses 6.7.8.9 c. Israel would not take example from the iudgements of God vpon other nations and namely vpon those that were cast out before them Neither would the people of Iudah take warning by the wrath of God which fell vpon Israel Reade Ier. 11. ver 12.13 reade Ezek. chap. 16. chap. 23. Isa 2.8 chapter 57. Hence it is that the Lord hath in other places of the Law by expresse mention forbidden the religious making of all images in any kind of creature either of wood carued Isa 44. or of siluer gold molten and cast in a mold as Exod. 20.23 or of any other mettall Leuit. 19.4 or of stone whether artificially fashioned or otherwise Ier. 2.27 Isa 57.6 And not only the caruing grauing and melting of images for diuine worship but also all painting of them either in glasse or on walles the expressing of them by needle worke or any other way Thus therefore we may see plainly the idolatries of the heathen all all sorts of them with euery superstitious appurtenance thereof to be vniuersally condemned by the Lord in this second Commandement But doth the same condemnation belong to all the Popish and superstitious idolatries of those which do in words professe themselues to be the onely true Christian and Catholike worshippers of the true God albeit they boast that they know and worship God in Christ and not any strange God neither are so foolish as they say to thinke that the image is God or to worship the crosse but in respect of Christ who was crucified vpon it nor the bread in their Sacrament of the Altar but because as they say and would seeme to beleeue that it is then transubstantiate into the very body of Christ And albeit they do not yeeld their inferiour religious worship to false Saints but to true Saints and their reliques monuments or rather to the Saints themselues and most of all to God in and for them c. and albeit they haue their many cunning and subtile excuses and distinctions whereby they would maintaine and vphold their wicked practise c. Are they I say neuerthelesse for all that they can say condemned by this Law of God There is no doubt to be made but they are all at once and as it were by one breath of the most holy Spirit of God vtterly cōdemned yea so much the rather these then they because as these acknowledge they haue the knowledge of the true God frō the light of his word which the other had not For hereby their sinne is made the greater and they are left the more without excuse before the Lord. And as touching all the reasōs wherby the idols of the heathē their idoll worship is condēned in the holy Scriptures they are as mighty pressing to weigh downe ouerthrow all the images and image-worship of our Popish Catholikes It is very true For God retaineth the same nature and the same diuine properties still the which can no more be purtrayed out now then they might then He is a Spirit as infinite and incomprehensible as euer he was And as touching Popish images they are as vnable to do good or euill as the heathenish were And they are as lying teachers and the doctrine thereof as lying as the doctrine of the idoll hath at any time bene Howsoeuer they are called Laymens bookes yet surely they teach nothing but ignorance the mother of blind deuotion And for no other cause do the Popish teachers commend them to those from whom they haue of purpose taken away the holy Scriptures but that they might nourish in them an vtter neglect of reading the Scriptures in their knowne language least they should come to any true knowledge by thē Wherefore iustly are Christians forwarned not only to withdraw themselues frō all idols idolatries of the heathen in their more blind maner and according to their grosser ignorances but also from following of the example of the Israelites which were more worthy to be condemned because of their knowledge Reade 1. Cor. 10.7 Yea the Spirit of God giueth a more generall warning as 1. Iohn 5.21 Babes keepe your selues from idols Amen They be the last words of his Epistle he hauing in the beginning warned them against Antichristian doctrine such as our Papists thrust vpon the Churches of Christ All which their false doctrine and false worship and that Antichristian power whereby it is exacted is cōdemned vnder the title of the name image and marke of the Beast of Rome which all true Christians are to auoide Reue. chap. 13.11 Yea this kind of idolatrie is so much the rather to be taken heed against the more seuerely also to condemned by how much it is more daungerous to bewitch and
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
by vnchast and filthy dreames as a diuellish fruite thereof These are most abominable kinds of filthinesse euen such as our hearts and eares ought to abhorre and tremble at whensoeuer we thinke or speake or heare any thing of them though it be to the reproofe and condemnation of them Neuerthelesse they are no other then haue bene practised of men and women young and old of no worse nature then we our selues are without the grace of God O violent and that also incestuous rauishment we reade 2. Sam. 13.12.13.14 Of incestuous fornication and adultery we reade of the practise thereof Genesis chapter 19. verse 31. c. and chapter 35.22 and 1. Corinthians chapter 5. verse 1. These sinnes are forbidden Leuit. chap. 18. verses 6.7.8.9.10.11.12.13.14.15.16.17 Of Onans sinne we reade Genesis 38.9 Of the more abominable filthinesse of the Sodomites or buggery with men we reade Genesis 19.5 c. And Iudges chapter 19.23 and 1. Kings chapter 14. verse 24. and chapter 15.12 and chapter 22.46 and 2 Kings 23.7 Ezek. 8.14 See the interpretation note of Tremel Habbak chapter 2. verses 15.16 Finally Rom. chap. 1.24.26.17 This sinne is forbidden Leuit. 18.22 Of the abominable filthinesse of buggery with beasts we reade how the Lord hath forbidden it Leuit 18. verse 23. and 1. Tim. 1.10 And there haue bene some among our selues iustly executed for it And wofull are the practises of many with their owne bodies which God onely seeth and knoweth and will certainely in his time take vengeance thereof if it be not preuented by speedy repentance But alas what shall we say are children to heare of these things and are they to be taught and warned thus plainely against them No doubt there is great need they should or else God would neuer haue mentioned them in his holy Scriptures And shall the Diuell be suffered to draw both young and old into these sinnes and euen partly for want of knowlege how odious and abhominable they are before God and shall not we giue one another warning that so great and grosse wickednesse might bee preuented The like is to be sayd of other grieuous sinnes It is pity indeed that it should be once heard off that the sonne should kill the father that the wife should murther her husband yea euen with her owne hands that the husband should breake his wiues necke that any should haue drowned or poysoned themselues Yet seeing these sins are committed of men and women among vs shall they not be cried out against from the word of God c. Wherefore children be ye admonished as well as you of the elder sort and take heed betimes to auoid all filthinesse of your bodies for if you will not call to God for grace and take heed betimes it will aske you deepe heart-smart ere you dye or else euerlasting torment after death in hell fire from the which I beseech God of his infinite mercy euen for Christ Iesus sake to blesse preserue and keepe vs both young and old Amen Hitherto of the first branch of the former answer The second branch followeth wherein it was answered that God forbiddeth not onely all these kinds of outward filthinesse but also all outward prouocations and occasions of all filthy lust whatsoeuer Shew what maner of prouocations and dangerous occasions they may be They are these which follow and if there be any other like vnto them 1 Houses of open vvhoredome 2 Bawdes which are the factors of whore-mongers and harlots or whores to spie out solicite and bring such lewd persons together 3 All intemperancy in eating and drinking especially of such things as any know to be more mighty then other to prouoke and increase lust as also the prouoking of others to eate of such things and to drinke vnto drunkennesse c. 4 Ouer much sleepe and idlenesse 5 All wandring and vnchast looking and gazing vpon the beauty of women either in faces or breasts c. 6 Likewise the beholding of pictures vnshamefastly pictured or painted and the reading of amorous bookes much rather the vnshamefast representation of the lewd and filty behauiour of naughtie-packes by enterlude vpon the stage or by dauncing or any other way but most of all if any embolden themselues to vse lasciuious speeches or filthy songs and to fall to wanton kissings or to any other vnseemely dalliance Of all these euill prouocations we haue earnest warning giuen vs as you haue heard out of the word of God and they are such things as both men and women are to beware of There are other prouocations more particularly to be auoided of women Which are they 1 All light and curious setting out of themselues in brauery of apparell 2 All excessiue perfuming of them 3 All immodest broiding curling and laying out of the haire yea of strange haire with like laying forth of their breasts naked and bare 4 All vnnaturall colouring and painting of the face 5 All nicenesse in their going and in the mincing of their vvordes to dravv and allure the eyes and sences of men toward them 6 All vnseasonable and ouer-familiar companying of any woman vvith any man as likewise of any man with any woman though neuer so honestly minded specially in such places as of themselues are apt to minister any dishonest temptation Finally all vvhatsoeuer agreeth not with shamefastnesse and modesty of behauiour which is the chiefe outward ornament of that sexe Of these things also you haue heard how the word of God giueth vs like earnest warning Thus much therefore of the second branch of that your former answer The third branch is yet behind wherein you said that beside all these outward prouocations to vncleane and filthy lust God doth in this Commandement forbid the very vncleane and filthy lust of the heart it selfe What proofe haue you of this In the 5. chapter of Mathevv our Sauiour Christ plainely affirmeth that whosoeuer looketh on a woman to lust after her hath committed adultery with her already in his heart And chapter 15. verse 19. The very adulterous thought doth defile a man The words of our Sauiour Christ are very plaine indeed to this purpose But seeing the Lord forbiddeth so many and those so grosse and abhominable kinds of filthinesse of the flesh Why doth he vnder the name of adultery comprehend them all Because howsoeuer all filthinesse against nature as also all violent rauishment and incest considered in the act it selfe or most vile maner thereof are more hainous then adultery yet in regard of diuerse weighty reasons and circumstances the Lord hath thought good to make mention of adultery as of the greatest and most grieuous sinne among them all Can you shew which those reasons and circumstances are First because of that high estimation which the Lord God hath of the mariage couenant which by adultery is most directly broken and dishonoured Secondly because euen they that are wickedly bent to follovv their lust do more easily and more vsually imbolden themselues to
minde of man will alwayes be restlesse and so without restraint would put the Reader to much causlesse and frutelesse wearinesse ye will at the first viewe require a reason both of this booke and also of the title of it Of the booke why it should be published after so many excellent books alreadie set forth of the same argument wherby it may seeme to be a superfluous attempt Of the title how it may beseeme the modesty of him who offereth it to examination seeing albeit he cannot but confesse of him selfe that he is in truth a verie poore man yet may be suspected to make boast of great wealth and thereby to fall vnder the rebuke of that holy Prouerbe which saith There is that maketh himselfe rich and hath nothing VVhich surely were a foule fault specially in the Church of Christ and concerning the holy matters of God and the same also in a time of great learning in the cleare light of the Gospell wherein vaine boasting and beggery cannot possibly be concealed and hid To either of these demaunds or secret and sudden conceipts of the mind seeing by the Law of God concerning the ordinarie gift of prophesie and interpretation of the Scriptures The spirites of the Prophets are subiect to the Prophets I thinke it my dutie to bewray and vtter vnto you the secrets of my thoughts so farre as your wisedomes and the cause it selfe may seeme to require at my hands that so the honour of the iudgement may in a lawfull course of proceeding be committed vnto you Touching the first therefore what may better beseeme me for answere then that being my selfe intreated first by some such whose request could not but thus farre preuaile with me that I should humbly referre the present booke to the examination of you who beside the gift of spirituall discerning haue a speciall power and authority to determine whether it befit that it should be published or no. To you therefore I referre it not desiring the publishing of it vnlesse it may be found meete to haue entertainment and allowance among the bookes of the same argument as that which hauing receiued great helpe from the former may yeeld at the least some litle helpe to such as answerable to the greater measure of their gifts shall write yet more exactly of the same most excellent points at any time hereafter As touching my selfe it shall suffice me that I haue offered it to your godly considerations tendring herein the best dutie I could both to you and those that so desired and incouraged me in the behalfe of Gods glory and the benefite of his Church as they were in their owne heartes perswaded And now cōcerning the title although peraduenture it may seem to be prefixed with a mind to make some vaine boast of an imagined excellency to be in this booke aboue others I do likewise humbly desire that it may not so be misconstrued but first according to that common vse of titles whereby each booke is distinguished from others and specially from those of the same argument and then in respect of the doctrine it selfe rather then of the maner and forme of the deliuerie and contriuing or digesting of it according to that which the Spirit of God saith of the most excellent Law of God and doctrine thereof that it is more to be desired then gold yea then much fine gold and more earnestly to be sought and searched after then any other iewell or treasure whatsoeuer beside In hope therefore that it shall be so interpreted of you and nothing doubting of your ingenuous and incorrupt iudgement of the whole booke I do willingly offer it to be read tried and examined of you heartily praying God by you to giue that iudgement and successe which he himselfe in his most excellent wisedome shall best approue of To whose most gracious direction and blessing in all things I do both hartily and dutifully commend you Yours in the Lord vnfeinedly desirous to learne of all that so happily he might be fit to teach some ROBERT ALLEN a Minister of the word of God A TREASVRIE OF CATECHISME The first part WHat is Catechisme I meane as touching the Christian exercise and practise thereof The Christian exercise of Catechisme is a familiar plaine and orderly teaching of the grounds and principles of Christian religion by word of mouth from the holy Scriptures of God with requiring an account of that which hath bene taught by questioning and conferring with the hearers from point to point To Catechise is according to the signification of the Greek word Catechaeoo to teach by sound of voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of the later part of the which Greeke word commeth the word eccho familiar in our English tong which signifieth a resoūding of the voice This word of Catechising is vsed generally for all kind of information by heare-say as we vse to speake Act. 21.21.24 It is vsed for preaching of the word whether by continued oration or by this breaking off or diuision of speech by question and answer Gal. 6.6 Let him saith the holy Apostle who is taught in the word make him that hath taught him partaker of all his goods The Greeke word there vsed is this of Catechising as though we should reade it thus Let him that is Catechised c. So likewise Act. 18.25 and Rom. 2.18 and 1. Cor. 14.19 I had rather speake fiue words that I might be vnderstood and instruct or as the Greeke word is catechise others then ten thousand words in a strange tongue Reade also Luke 1.4 For as much as many haue taken in hand c. It seemed good also to me most noble Theophilus c. to write vnto thee thereof from point to point What Catechisme is That thou mightest acknowledge the certaintie of those things whereof thou hast bene instructed The Greeke word is here also Catechised Answerable to this is the Hebrew word chanac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which noteth the teaching of the principles of religion according to that we reade Pro. 26.6 Teach a child in the trade of his way c. And hereof did Henoch beare his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanoc as one taught from his youth or dedicated vnto God Gen. 5.18 Such an order and forme of doctrine by preaching and Catechising which wee speake of is pointed at by the Apostle Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a forme of doctrine Rom. 6.17 expressed by a word borowed from the making of an impression by a stampe or seale And chap. 2.20 by other words signifying an information or method and way of informing the minde with knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an information of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a preparation of wholesome words or doctrine by representing as it were the forme and fashion of it in a cleare glasse And 2. Tim. 1.13 he compareth it to a patterne the worke of a skilfull and expert painter or drawer which setteth out that
which he intendeth by a full and liuely pourtraiture It is compared also to feeding with milk not with strong meate Heb. 5.12.13.14 and to the laying of the foundation of a building as it followeth in the next chapter of the same Epistle verses 1.2 Of this building Christ onely is the foundation yea the whole building ariseth to perfection in him 1. Cor. 3.11 and Ephes 4.11.12.13 And therefore also all the instruction of Christian catechising is to be fetched from the holy Scriptures seeing they alone as Christ him self saith of them do truly testifie of him Ioh. 5.39 The practise or exercise of Catechisme is either in a more large or shorter maner but the largest Catechisme must be an abridging as it were and contracting of the whole Scriptures of God for the more easie and readie helpe of the learner Conference by wise and discreete questioning and answering about any one point is verie profitable for it discouereth the secret error and ignorance of a mans iudgement it layeth open the euill lust and affection of the heart yea through the blessing of God it enformeth the iudgement it reformeth and bettereth the affection it quickeneth both iudgement and affection to the actions and duties of a godly life according to the particulars which are conferred vpon The reasons of this exercise How much more profitable then must not a more generall and orderlie conference proue in processe of time And thus we see what Catechising is and that there is great profit in the exercise of it But shew you more fullie as you haue bene further taught what the reasons are why this exercise of Catechising should be in vse among the people of God The first reason may iustly be the commandement of God who requireth it as a speciall fruite of that pure feruent and constant loue which we do most boundenly owe vnto them Secondlie the loue which all Christians ought to beare to their children euen for the Lordes sake to the end they may be his instruments to deliuer them from their naturall ignorance profanenesse to preserue them from errors and heresies yea from the euerlasting destruction of their soules speciallie in these last and most daungerous dayes wherein all iniquitie both of doctrine and life doth exceedinglie abound Thirdly the care which all ought to haue for the propagation of the truth of holie doctrine and of the practise of Gods pure worship to posteritie Fourthly the example of the true Churches of God both former and latter in the most pure times of the worship of God Finallie the blessing of God which alwayes accompanieth this holie care of planting cherishing and propagating the same true knowledge and worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whet or sharpen as mē do their arrow heads or other weapons instruments that they may more easily pierce enter as Deut. 32.41 And therof commeth Scheminah for a cōmō speach or talke as Deut. 28.37 1. King 9.7 and 2. Chron. 7.20 ioyned with Maschal a prouerbe as Synonyma as on the contrary his heauy curse vengeance which falleth vpō all corrupters or despisers therof For the commandement of God read Deut. ch 6. verses 4.5.6.7.8 and chap. 11.18.19.20.21 In the former of the which places ver 7. the Hebrew word Schanan Englished to rehearse signifieth properlie to whet noting and implying thereby such a rehearsing of the commandements of God vnto children as by the oftē applying of them to their capacitie they may most commodiouslie enter and take place in their hearts The which can no way better be done then by an orderly familiar questioning with them vpon the same Read also Psal 78.1.2.3 Ezek. 16.20.21 where the Lord vehementlie reproueth Parents for their vnfaithfulnesse to him in the wicked and vngodlie education of their children Touching the loue which all Christian Parents ought to expresse toward their children this way aboue all other reade Ephes 6.4 And for a liuely patterne of this loue behold diligētlie how the practise of it is represented in the whole booke of the holie Prouerbes of king Salomon The necessitie whereof is also in that booke notablie declared in manie places because foolishnesse is naturallie bound in the heart of euerie child and because they are in further daunger to be hardened and made more bold vnto sinne by the example and incouragement of ill companie such as seeke to corrupt youth c. Neither doth the Lord ordinarilie saue any that come to yeares of discretion but by meanes of Catechising and instruction whereby they come to that knowledge which is vnto saluation Iohn 17.3 Now for the care of propagating the true Religion of God to posteritie that it ought to be in all Parents and progenitors reade Genes 18. verses 18.19 where we haue the verie memorable exāple of Abraham the father of al the faithful Read also Deut. 4.9.10 the commandement of God Symphorissa with her 7. children in the 3. persecution Likewise Sophia with her three children Felicitas with her 7. children in the 4. persecution A woman of Siria with her two daughters in the 10. persecution A woman of Antioch with her litle child who answered the tyrant that he had learned religion from his mothers breasts Athanasia with her 3. daughters c. Read in M. Foxe Actes and Monuments And Psal 78.5.6.7 In which place euen from the beginning of the Psalme we haue a further testimonie of that example wherein the auncient Church of God among the Iewes hath gone before vs. And for later times read 2. Tim. 1.5 and ch 3.15 and Heb. ch 5.12.13.14 and ch 6.1.2 Neither after this could the Martyrs euen holie women in time of persecution haue prepared animated their children yea euen their tender daughters to suffer with them verie cruell torments had they not bene diligēt euen from the breasts as it were to haue Catechised and instructed them in the knowledge and faith of the truth of God And now last of all since the breaking forth of the light of the Gospell frō vnder the black cloud of Popish ignorāce all Churches reformed are in this point notable examples for their mutuall comfort and so shall remaine to prouoke all Gods children to the end of the world to be worthie Imitators and followers of them In which respect Caluin that worthy instrument of God in his Commentarie vpon the 22. Psal vpon these words vers 30.31 The seede both of high and low shall serue the Lord it shall be counted vnto him for a generation They shall come and shall declare his righteousnesse vnto a people that shall be borne because he hath done it he gathereth this excellent doctrine that the care and indeuour of propagating true doctrine is inioyned vnto vs Cura studium propagandae verae doctrine nobis iniungitur quo post mortem nostrā superstes maneat Nam quū hoc pijs omnibus commune tribuat officium spiritus sanctus operam dare instituendis
vvritten of the Serpent is to be vnderstood of the Diuell vvhose instrument onely the Serpent vvas You answer truly as may euidently appeare by conference of other places of the holy Scriptures with this third of Genesis as 2. Cor. 11.3.14 and Reuela 12.3.4 7.8.9.10.11 and Rom. 16.20 reade also Iohn 8.44 and 1. Epistle 3.8.10.12 Act. 26.18 2. Cor. 4.4 Ephes 2.2.3 Chap. 6.12 and 2. Tim. 2.26 and. 1. Pet. 5.8 and finally 2. Pet. 2.4 c. And in the Epistle of Iude the 6. verse But though Adam and Eue the first man and woman fell away from the Lord lost their first estate and pulled miserie vpon themselues what proofe haue you that it is so likewise with all their posterity In the fift Chapter of the Epistle to the Romanes verses 12.13.14 in these vvords Wherefore saith the Apostle as by one man sinne entred into the vvorld and death by sinne and so death vvent ouer all men for asmuch as all haue sinned For vnto the time of the Lavv vvas sinne in the vvorld though sinne is not imputed or rather not regarded where there is no Lavv. Also death reigned from Adam to Moses euen ouer them that sinned not after the like manner of the transgression of Adam vvho vvas a figure of him that vvas to come This place doth plainly confirme it indeed And it is iust with the Lord that it should be so no lesse then the attainder of the children of a traytour is accounted iust with men vntill the Prince of his clemency mercy shall pardon restore them The issue therefore of all is this that we haue very iust and also exceeding great cause in godly sorrow to lament and bewaile our sinne and to turne to the Lord by true repentance vtterly denying our owne wisedome which is nothing but folly and our owne righteousnesse which is meere iniustice c. if happily we might find fauour with God c. But haue we of our selues due conscience and remorse of sinne so to do Mans recouery not of himselfe We haue it not neither can vve possibly attaine vnto it vnlesse God of his free grace and mercy vouchsafe to giue it that is vnlesse he do by his word and Spirit mightily quicken and awaken our dead and drousie consciences and also mollifie our hard and stony hearts Nay rather vve blesse and thinke our selues happie in putting farre away the consideration of these things from vs euery one excusing and iustifying himselfe against God though we go on in neuer so vvicked and godlesse a course Shew some proofe of this that you say In the 17. Chapt. of Ieremie the 9. verse The heart is deciptfull and vvicked aboue all things vvho can know it I the Lord search the heart And againe Prouerbs 16.2 All the vvayes of a man are cleane in his owne eyes but the Lord pondereth the Spirits Thus therefore it is plaine and manifest euery way that naturally we neither know God nor our selues aright and that our corruption vanitie sinne and miserie is aboue all that we can conceiue so that infinite cause haue we to renounce our selues and all opinion of our owne wisdome and goodnesse so submit our selues to seeke our wisdom from the instruction of the word of God and that our hearts may be renewed by the grace of his holy Spirit and that we should pray vnto him earnestly and continually and vse all good and holy meanes appointed of God himselfe to the same end that so happily we may be blessed of him And so come we now after all former questions premised to the parts of Christian Catechisme and instruction mentioned in the beginning of this our exercise whereunto as was sayd all that hath hitherto bene discoursed hath as it were paued the way Rehearse the Law or ten Commaundements of Almighty God God spake all these vvords and sayd I am the Lord thy God c. We begin with the Law that is with the ten Commandements of Almighty God because they are that portion of Scripture which God hath specially sanctified to discouer vnto vs The Law of God detecteth sinne c. and to cause vs in and by his wisedome to see our owne folly by his holinesse our prophanesse by his righteousnesse our sinne and by our sinne our owne most iustly deserued death and damnation but not that we should peremptorily and without all bayle and maineprise as we may say be condemned but rather that we might be led to Christ Iesus thereby and so in him find wisedome holinesse righteousnesse redemption repentance and godlinesse of life here in this world and life euerlasting with all glory and happinesse hereafter in the kingdome of heauen To the which end and purpose let vs now in the feare of God trusting in his grace and in the blessed direction and comfort of his holy Spirit enter vpon the interpretation of the same the most wise holy and righteous Law of the Lord our God And yet because these words Law sinne curse repentance vertue or righteousnesse and blessing will be of often and necessary vse in this part of our exercise and therefore also necessary to be well vnderstood of all it shall be good for vs in few words to set downe the meaning of them before we come to the particular interpretation of the Commandements I aske therefore what this word Law meaneth The Lavv of God is a deuine rule or doctrine vvhich teacheth and commandeth the perfect righteousnesse of vvorkes That it is so we may perceiue by that we reade Leuit. 18.5 and Rom. 10.5 What is sinne It is the transgression of the Lavv either in deed vvord or thought neuer so litle swaruing from it So doth Saint Iohn define sin 1. Epistle chap. 3. vers 4. And Rom. 7.7 Lust is sinne And Marke 7.21 our Sauiour Christ telleth vs that wicked thoughts defile a man What is the curse of the Law which is the reward of sinne It containeth all the heauy and vvofull effects of Gods wrath that is to say all the plagues and punishments both of soule and body in this life and the euerlasting torment of hell fire in the vvorld to come This is plainly layd forth Leuit. 26. from the 14. verse and Deut. 28. from the 15. verse What sinne curse blessing c. do meane c. And Chap. 29.18.19 c. and chap. 32.22.23.24.25 and Isaiah 30.33 and Matth. 25.41 What is repentance whereby if it be of faith the curse may be auoyded It is an vtter forsaking of all sinne proceeding of hearty sorrovv for it vvith vnfeined hatred and strife against it and a zealous following of all true godlinesse and vertue vvith constant ioy and delight therein That this is the nature of repentance reade Isaiah 1.16.17 Amos 5.15 Rom. 12.9 2. Cor. 7.1.10.11 and Prouerbs chap. 21.15 It is ioy to the iust to do iudgement What is vertue or righteousnesse which is the chiefe fruit or part of repentance It is perfect
same is in the 37. Psalme verse 11. after an exhortation to trust in the Lord and to haue patience with promises of sundry blessings Reade from the beginning of the Psalme it is notable to this purpose Fret not thy self c. Reade also Iames 1.12 and chapter 5.7.8.9.10.11 and Hebrewes 12.5.6.7.8.9.10.11 VVhat is the blessing of prayer Whosoeuer shall call vpon the name of the Lord shall be saued Ioel 2.32 The same again Act. 2.21 Rom. 10.13 read also Ioh. 9.31 What is the blessing of thankefulnesse to God Thankefulnesse hath part in all the former blessings in so much as all duties of obedience are fruits of true thankefulnesse And Psalme 89.15.16.17.18 Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord they shall reioyce continually in thy name c. This is according to that in the end of the 50. Psalme where God himselfe saith thus He that offereth prayse glorifieth me and to him that disposeth his way aright which is added for a further explication of thankfulnesse I will shew the saluation of God And Psalme 33.1 Reioyce in the Lord ye righteous for it becommeth vpright men to be thankefull And vers 12. Blessed is the nation whose God is the Lord c. The Scriptures are a plentifull store-house of blessings vpon these duties of Gods spirituall worship but these onely shall suffice for a tast to stirre vp our diligence to a more plentifull obseruation of them as we shall meete with them from time to time The Curses Now let vs likewise see on the contrarie some of the particular curses of the transgression of this commandement Not of all for that were ouer long for vs at this time but of some of the chiefe of them And first what is the curse of this Law against those that regard not the knowledge of God They that say vnto God depart from vs for we desire not the knovvledge of thy vvayes who is the Almightie that we should serue him vvhat profit shold we haue if vve should pray vnto him These shall be as stubble before the vvind as chaffe that the storme caryeth away God vvill lay vp the sorrow of the father for his children vvhen he revvardeth him he shall knovv it his eyes shall see his destruction as vve reade in the 21. chap. of Iob beginning at the 14. verse Reade also Isaiah chapter 27.11 and Zephaniah 1.6 and Psalme 73.27 Call to mind also 2. Thess 1.7.8 c. What is the curse vpon faith or trust in creatures and of vnbeleefe toward God Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arme and vvithdravveth his heart from the Lord. For he shall be like the tree of the heath in the vvildernesse and shall not see vvhen any good commeth but shall inhabite the parched places in the vvidernesse in a salt land and not inhabited Ieremie 17.5.6 And Isaiah chapter 7. verse 9. If ye beleeue not surely ye shall not be established Reade chapter 30.1.2.3.4 and Iames chapter 1.6.7.8 See the punishment of infidelitie Numbers 14.21.22.23 and Psal 78.21.22 and 2. Kings 7. verses 1.2.13.18 19.20 Trust in false Gods punished 2. Kings 1.3.4 The fearefull and vnbeleeuers and sorcerers shall haue their parts in the lake which burneth with fire and brimstone which is the second death Reuelation 2.8 For the ciuill punishment of sorcerers appointed by God reade Leuiticus 20.27 Exod 22.18 The punishment of God vpon Saul for seeking to the sorcerers 1. Chron. ch 10.13.14 What is the curse of this law against those that presume to hope without faith repentance and without care of seeking to God by prayer and walking in his waies The hope of the vvicked shall perish Prouerbs 10.28 What is the curse of God against those that do not feare the Lord but contrariwise are bold and presumptuous in sinne If thou vvilt not feare this glorious and fearefull name the Lord thy God then sayth Moses the Lord will make thy plagues vvonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance Deuteronomie 28.58.59 See also the punishment of presumption Numbers 15.13 vaine feares also are a punishment vpon the want of the true feare of God Psalme 53.5 and Leuit. 26.36.37 What is the curse against those that loue not the Lord c. If any loue not the Lord Iesus Christ let him be had in execration yea excommunicated to death 1. Cor. 16.22 The chiefe reason of this is because Christ is God to be blessed for euer and because God hath loued vs only in him for his sake Neither would the Apostle haue written thus if he had not knowne that such are accursed before God What is the curse of luke-warmenesse and want of zeale towards the glory of God Because thou art luke-warme sayth the Lord and neither cold nor hote it will come to passe that I shall spew thee out of my mouth Reuel 3.16 What is the curse of pride The Lord resisteth the proud and whosoeuer exalteth himselfe shall be brought low Luke 18.14 1. Pet. 5.5.6 See a fearfull example of Gods punishment vpon Herod for his pride Act. 12.23 and vpon Nebucadnetzer Daniel 4.26.34 and vpon Pharoah c. What is the curse against impatience murmuring and fretting against the Lord The Lord vvill come to giue iudgement against murmurers and complainers as we reade in the Epistle of Iude verses 15.16 What is the curse against those that neglect prayer to God When they crie in their miserie they shall not bee heard Prouerbs 1.28 Euery man is a damnable transgressor This also is made a note of heathenish people to whom the wrath of God belongeth Psalme 79.6 and Ieremie 10.25 Psalme 14.4 and againe 53.4 What is the curse against vnthankfulnesse to God for his benefites and blessings Because when the Gentiles knevv God they glorified him not as God neither were thankefull c. God gaue them vp to their harts lusts Rom. 1.21 Thus we see in some part the particular blessings of this Commaundement vppon the obedience of it and on the contrarie the particular curses against the transgressions Now therefore that we may come to the vse of it Haue you perfectly obeyed this Law that you may from hence challenge the blessings promised and escape the curses threatned No but contrariwise I must needes confesse that I haue grieuously broken it and that I do still daily breake it For euen from my youth there is in my sinfull nature a contrary rebellion vvhereby I am held captiue in ignorance and profanenesse in infidelitie and selfe loue in loue of idle vaine and vvanton pastimes and delights more then in the loue of God and of the holy instructions of his vvord I am negligent in prayer full of fretting and impatience and of vnthankefulnesse to God yea infinite are my sinnes and failings against the righteousnesse
indeed Let vs diligently reade and consider of them Reade also Zephan 3.13 for the ground of this blessing seing the people in whom the Lord delighteth is such a people as do no iniquitie nor speake lyes and where a deceitfull tong is not found in their mouth c. Thus much for the promise of blessing It is time that we come to the vse Haue you perfectly obeyed this eight Commaundement that you may looke thereby to escape the curse and to be partaker of the blessing thereof No I haue not perfectly obeyed it But in many things both lesser and greater I haue dealt deceitfully and continually both I and all other do faile in the best actions of righteousnesse that we do performe according as it is written There is none righteous no not one Rom. chap. 3.10 This sentence is generall concerning all actions that haue equitie and right in them whether they belong to riches or a mans person or anie other thing in the most generall signification and therefore it must needs condemne vs all of vnrighteousnesse against this Commaundement c. And further also as we haue done in all the former Commaundements let vs for our comfort enquire now henceforth from what ground of holy Scripture we may strengthen our faith that our Sauiour Christ hath perfectly obeyed this Law for vs according as we haue seene how he hath obeyed all that we haue interpreted before For so it is necessatie for vs that we do know that we haue such a Sauiour as is perfectly righteous in the obedience of euerie Commandement and namely touching that more particular righteousnesse which is here commaunded And if we do not know and beleeue our Sauiour Christ to be such a one we cannot possiblie be saued by him Shew you therefore what proofe you haue thereof All the testimonies of our Sauiour Christ his righteousnesse in generall they must needes proue his righteousnesse in the fulfilling of this Commaundement But besides them we haue particular proofes more properly belonging to our present purpose Our Sauiour Christs perfect obedience for vs. Let vs consider either of these kinds of proofes both generall and speciall And first which are the generall In the 23. of Ieremie verse 5. the holy Prophet hath prophesied of him that he should be a righteous braunch and that he should execute iudgement and righteousnesse in the earth And in the next verse that both Iudah Israel shall call him the Lord our righteousnes There are many other such like testimonies It is true so we reade againe in the same prophecie chap. 33.15.16 In those dayes and at that time will I cause the braunch of righteousnesse to grow vp vnto Dauid and he shall execute iudgement and righteousnesse in the land In those dayes shall Iudah be saued And thus we haue the generall confirmations of Christs perfect righteousnesse the which do include the righteousnesse commanded in this eight Commandement Neuertheles the particular proofes are not to be ouerpassed Rehearse some of them also Like as the Prophet Isaiah prophecied of our Sauiour Christ before he came into the world clothed as it were vvith our nature that he should do no violence and that no deceit should be in his mouth as we reade chap. 53. verse the 9. So the Apostle Peter shortly after he had manifested himselfe to the world beareth faithfull witnesse to the same 1. Epist. chap. 2.22 This also is that which was typically prophecied of our Sauiour Christ vnder the kingdome of king Salomon Psalm 72.14 where it is said that he should redeeme the soules of his people from deceit and violence by the execution of iustice against the enemies of the Church and by exercising mercie toward the rest Reade the Psalme And here againe let vs call to mind that the chief heads or parts of iniustice are these two deceit and violence according to that of the Apostle Paule 1. Thes 4. where he minding to forbid all iniustice he saith Let no man oppresse nor defraud his brother So then seeing our Sauiour Christ is free from either of these points of iniustice yea seing he redeemeth his people from them according to that 72. Psalme it followeth that he is by the vndoubted testimonies of the holy Scriptures perfectly righteous But it may peraduenture be thought of some but a small matter though our Sauiour Christ did no violence seeing he was to the world-ward in poore and weake estate and therefore that the particular proofe of his righteousnesse must stand rather in the confirmation of this that he vsed no deceit nor anie craftie and vnlawfull shifts to helpe himselfe though he was poore c. What haue you to say to this It is to be confessed that a principall part of our particular proofe doth most apparantly consist in this point Neuerthelesse albeit our Sauiour Christ had no worldly power and authoritie after the manner of men yet he could by his diuine power haue consumed his enemies or cast them from their dignitie or wasted their substance c. But he chose rather meekely to endure all iniuries and wrongs which all men did against him euen to the rifling of him and to the casting of lots vpon the inmost garment that was vpon him This therefore sheweth plainely that the righteousnesse of our Sauiour Christ was excellent euē in the sight of the world in that he did forbeare all such dealing as might at the least haue had the shew of a violent course though he could haue reuenged himselfe vpon his enemies as you haue answered For he that threw the Diuels out of that possession which they had taken of the persons of men he could much more easily in all reason haue throwne men out of their possession of houses and goods c. He that by the sound of his voice when he might seeme to be at the weakest made the souldiers which came to apprehend him in the garden to fall downe backeward Iohn 18.6 he could haue taken all strength and courage from anie other and haue deliuered himselfe c. But he would in no wise worke any reuenge but committed all to him that iudgeth righteously 1. Pet. 2.23 For as touching that which he did concerning the heardes of the swine of the Gaderenites Matth. 8.30 he did it in other most holy respects and not for anie the least carnall reuenge Nay we see how he plainely reiecteth that kind of motion which his owne disciples made vnto him against the Samaritanes that would not lodge him Luke chapter 9. verses 54.55.56 Perfect therfore was the righteousnesse of our Sauiour Christ in auoiding all violence yea in the meeke enduring of all wrongs Let vs now come to the proofe of his righteousnesse from the particular consideration of his poore and base estate as touching the world How can you declare him to haue bene righteous therein Because from the time that our Sauiour Christ came to a meete and conuenient age and thenceforth so long as he
the spirit of sanctification For do not such vse to say when they are perswaded withall by this reason of a good name What care I what any man thinketh or speaketh of me let them say what they will I care not a pinne c Thus rude and brutish is our naughtie nature Who therefore may truely deny that we are not through the corruption of nature and because of the euill fruites thereof against this Commaundement iustly accursed damnable in the sight of God So then vnlesse as was answered we shall find redemption and iustification by our Sauiour Christ how many of vs all thinke to escape the eternall wrath and condemnation of God It is therefore to great good purpose that we consider of some proofes that may assure vs that our Sauiour Christ who hath dyed for these our sinnes as well as for any other hath also perfectly obeyed this Commandement as well as he hath done the other that so we may know him to be a perfect Sauiour What proofe haue you for this We haue euident proofe of it in that it is euerie where in the holy Scriptures testified that our Sauiour Christ is not onely true but also the very truth it self to all that shall truly beleeue in him and vnfainedly repent of all their errors and thenceforth indeuour to mind and speake the truth from their hearts Our Sauiour Christs peâ—fect obedience for vs. For we know saith the Apostle Iohn speaking of himselfe and all true Christians that the Sonne of God is come and hath giuen vs a mind to know him which is true and we are in him that is true that is in his Sonne Iesus Christ he is very God and eternall life 1. Iohn 5.20 This onely one place is a sufficient proofe but as was truly aunswered we haue many other testimonies both former in that part of the holy Scriptures which is called the old Testament and later in that part which is called the new Of the former we reade Prou. chap. 8. vers 6.7.8 and Isa chap. 11.1 Concerning the later we reade Reu. 3.7 and vers 14 Moreouer Iohn 1.6.14 and chap. 5.19.24 and in manie other places where the manner of our Sauiour Christ his deliuerie of his doctrine with this doubled asseueration verily verily is worthie to be noted to this our purpose Neither is Iohn Baptist onely a witnesse that our Sauiour Christ is the truth verses 32.33 of the same chap. but also God the father himself and the diuine works which our Sauiour Christ wrought in his Fathers name as it followeth in the same chap. vers 36.37 vers 39. The holy Scriptures giue the same witnesse of him And more particularly the writings of Moses verse 46. Reade also concerning the testimonie which our Sauiour giueth of himselfe Ioh. chap. 14.6 and chap. 8.14.15.16.17.18 vers 45.46 Thus then seeing our Sauiour Christ to speake in the most generall signification of all truth is most true yea in himselfe euen the most excellent and perfect truth it selfe yea and vnto vs the way the truth and the life and seeing the Father from whence our Sauiour Christ is come who is the God of truth and the holy Ghost also who is the Spirit of truth giue witnes of Christ that he is very truth what letteth why we should not assure our selues that he is true in the particular obedience of this Commandement yea what letteth that we should not beleeue that he hath perfectly obeyed this Commandement as well as he is perfectly iust in the obedience of the 8. Commandement and chast in the obedience of the 7. and meeke in the obedience of the 6. and dutifull to parents and to all superiors in the obedience of the 5. And the rather because our Sauiour Christ professeth that this was the cause why he came into the world that he might giue witnesse to the truth for the benefit of so many as should receiue his testimonie thereof Ioh. 18.37 In this Christ therefore must we beleeue to the end that we being lyers in our selues may be true in him and clothed with his righteousnesse touching this Commandement as wel as with his obedience to all the rest For if we do not beleeue in this Christ of whom it is testified that he is euerie way perfectly true we cannot be saued as Christ himselfe affirmeth Ioh. chap. 8.24 Except ye beleeue saith our Sauiour Christ that I am he ye shall dye in your sinnes And finally this also we must know that if we be in Christ we must of necessitie or rather we shall by his grace truly repent of all the lyes and slaunders that we haue made and of all other our transgressions against this Commaundement Yea putting away all lying c. we must haue vnfained care both to speake and to do the truth in some measure of true and perfect loue both to God and man labouring also to increase more more therein Read Philip. chap. 4.8 Let this suffice therfore for the vse of the whole doctrine of this ninth CoÌ„mandement And so come we now to the last which is a most worthie conclusion of all the rest Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maid nor his oxe nor his asse neither any thing that is thy neighbours For the vnderstanding of this last Commandement besides that we must keepe in mind that which was said concerning the former Commandement who is to be taken for our neighbour we haue furthermore to inquire of these two things First what the Lord meaneth by this word couet that is what be the euill corruptions and sins of our nature comprehended vnder it And secondly which be the things of our neighbour which he forbiddeth vs to couet Shew therfore in the first place what the word couet meaneth To couet is to haue any the least lust desire or motion in the mind after any thing that is our neighbours The Lord hath forbidden coueting or longing with all vnlawfull desire after any thing that is our neighbors in the Commaundements going before How it is distinguished from the former Commandements For in the 8. Commaundment he hath forbidden vs to couet our neighbours house or any part of his worldly riches In the 7. Commaundement he hath forbidden vs to couet or lust after our neighbours wife c. as our Sauiour Christ expoundeth that Commaundement in the 5. chap. of Matthew Yea this corrupt coueting or Iusting this longing after desiring or wishing for all these are one it is as it were a short and summarie abridgement of all sinne The coueting or desiring after diuine honour and glorie that is after any honour and glorie aboue that is meete for a creature as Eue was tempted by the Diuell to desire to be like God it is the transgression of the first Table All coueting or lusting which tendeth to the hurt of our neighbour is a generall transgression of the second Table