of this holy Commaundement aboue that I am able to vnderstand This verily is the naturall disposition and estate of vs all euen from the wombe as may appeare not onely by particular testimonies of the holy Scriprures but also by many reasons drawne from the same and from common experience also so that when it is truly sayd in respect of all the Cōmandements we may wel vnderstand it spokē chiefly in regard of this Who knoweth the errours of this life clense me from secret faults Keepe thy seruant also from presumptuous sinnes let them not reigne ouer me c. Psal 19.12.13 And Ier. 17.9 Yea besides our errors infinite are our naturall rebellions the suggestions of the diuell to hinder the obedience of this Commandement If we be pressed very hard with conscience of our duty we are readie without the grace of God to cast of the yoake Perfect obedience for vs. and to say who is the Lord To walke by faith is in our iudgment follie and the next way to beggery The feare of God breedeth melancholy And may we not loue God the world too what neede we pray God knoweth what we need before we aske and Gods will shall take place whether we pray or no. But who can recken al the replyings and mutterings of our corrupt and prophane hearts this way Seeing then neither your selfe nor any other of vs haue obeyed and kept this Law neither do nor can keepe it as we ought it followeth that you together with vs all haue deserued the curses threatned in it Haue you not I must needs acknowledge that I haue We all must needs acknowledge it not mutually among our selues one to another but chiefly to God with godly sorrow and lamentation in our soules for the same if happily we will not deceiue our selues But is there no meanes to auoyd the curses Yes by faith in Iesus Christ vvho hath perfectly fulfilled it for vs and giuen himselfe to the death for our sinnes vve shall not onely escape euery curse but also be partaker of all the contrary blessings For this cause indeed was Christ made accursed for vs that we might be made the heires of blessing through him Galathians 3.13.14 Seeing therefore our deliuerance and comfort standeth in the obedience of our Sauiour Christ me thinke it should be to good purpose for vs to consider of some testimonies of holy Scriptures which shew that he hath obeyed this Law for vs. What proofe can you alledge for it In the 11. chapter of Isaiah from the beginning of the chapter to the 6. verse vve haue one very speciall proofe Rehearse that Scripture But there shal come a rod forth of the rocke of Ishai a graffe shal grow out of his roots And the spirit of the Lord shal rest vpō him the spirit of wisdom vnderstanding the spirit of coūsel strength the spirit of knowledge of the feare of the Lord. And it shall make mim prudent in the feare of the Lord. Our iustification only by Christ The same is euident also in many other places of the Scriptures Reade Isaiah 53.9.10.11.12 Luke 2.49.52 and chap. 3.21 with Math. 3.15 and Luke againe chap. 4.4.8.12 verse 16. c. and chap. 6.12 and chap. 22.42 Iohn 2.17 and chap. 4.34 and chap. 6.38 and chap. 11.42 and Math. 11.25 c. Heb. 12.2.3 c. 1. Peter 2.21.22.23 and Isa 53.7 But are you now discharged from obedience to this Commandement because Christ hath obeyed it for you I am onely discharged of the guiltinesse of my sinne and of the curse due to the same but as touching obedience I stand bound for my redemption sake to knovv and acknowledge the Lord to be my God and Sauiour in Christ and therefore also that I do more stedfastly beleeue in him more heartily loue him more dutifully serue him and finally that I be euery vvay more aboundantly thankefull and obedient vnto him It is very true and standeth with al good reason Here therefore vpon so iust an occasion let vs diligently obserue that howsoeuer there is an infinite difference betwixt the Law and the Gospell in respect of vs and as they are for the same cause opposed the one to the other specially in the point of iustification and saluation the same Law being the ministery of the curse of death and damnation through the discouery and conuiction of our sinne as hath bene shewed before the Gospell on the other side being the ministery of grace and blessing of life and saluation yet in Christ Iesus the Law and the Gospell are reconciled and the righteousnesse of the one is the righteousnesse of the other and the duties of this are the duties of that and the blessing of either is in substance and effect one and the same blessing But yet seeing you cannot attaine to the perfect obedience of it to what purpose is it that you should take any great care or indeuour with any great labour to increase in the obedience of it Our vnperfect obedience is for Christs sake accepted of God God in Christ Iesus and for his sake forgiuing my sinnes and renewing me vnto himselfe by his holy Spirit hath of his most free and bounteous grace promised to accept of my vveake faith and vnperfect obedience yea and to blesse me for it more and more so long as I acknowledging him louing fearing and seruing him in any measure of truth Sins forbidden am hartily sorie that I can performe these spirituall duties no better and do labour vnfeinedly by prayer and by vsing all other holy meanes to increase more and more therein You are in a very good way and your perswasion hath sure ground for the Lord will not breake the brused reed nor quench the smoking flaxe Isaia 42.3 so long as we can say in truth Lord I beleeue helpe my vnbeleefe and Lord thou knowest that I loue thee c. And the desire of our soule is to thy name Isaiah 26.8 The Lord will not cast vs away Iohn 6.37 The sacrifices of the Lord are a contrite spirit a contrite and a broken heart the Lord will not despise Psal 51.17 Reade Isa 66.2 I will looke to him that is poore and of a contrite spirit and which trembleth at my words And Song of songs chapter 4.9 and Math. 5.3 and chap. 13.12 Now blessed be the Lord our God who hath thus prepared vs so blessed a remedy and for that he hath giuen vs his holy Spirit and for that he hath made vs partakers of the beginnings of so vnspeakable consolation and comfort in Christ Iesus c. For he might iustly haue left vs to the common Atheisme and profanesse of our nature after the course of this wicked world c. Hitherto of the first Commaundement and therein of that spirituall worship which the Lord requireth which is such a kind of worship and seruice as hath his most proper seate in the inmost closet of the heart and reines and
returne to the last point of the first answer that we may more particularly consider from the instruction of Moses to what ends and purposes it pleased God to giue his Law in so fearefull a manner What are those ends and purposes Moses comforting the people against their excessiue feare letteth them to vnderstand that God did not mind by that his dealing to exanimate and amaze them but rather first of all to examine or try and proue them that is to shew them by sensible and plaine demonstration from their owne experience how fraile and sinfull creatures they were in and of themselues without his mercy and grace Secondly he telleth them that Gods meaning was by that meanes to settle his true reuerence and feare in the hearts of their posterity for euer Deut. chap. 4.10 chap. 31.11.12.13 Thirdly that as a fruite of the same his true feare and reuerence they hauing the knowledge of his Law and will might be nourtured and preserued from all witting and willing sinning against him This is indeed a true and short interpretation of the speech of Moses to the people of Israel Concerning euery of these points sundry things were deliuered for a more full instruction the which time will not serue to repeate Let vs therefore come to the generall vses which we are to make of our owne hearing of the same Law of God vnlesse we will be vnprofitable hearers of it yea vnlesse we will heare it to our curse and condemnation and not to our blessing and saluation Shew you which those vses are There are some which we may call the former vses and there be other which we may call the latter Which are they which we may call the former They are these which follow First the Law of God maketh knowne vnto vs the infinite greatnesse of our naturall corruption and sinne What vses all Christians ought to make of the Law Secondly it sheweth vs the infinite greatnesse of that wrath and misery which is due to vs from the iustice of God because of the same Thirdly it is as a Schoole-maister to bring vs to Christ that we might be made righteous by faith through the forgiuenesse of our sinnes and by the imputation of his righteousnesse and that being deliuered from all wrath and misery yea from euery discomfort whith either the Law or our owne sinne and corruption offereth we may be heires of blessing here and of life euerlasting in the kingdome of heauen These are the former vses of the Law concerning the which we are to vnderstand that as in the bodily sicknesse so in the sicknesse of the soule and cure thereof these three things are necessary First that the sicknesse with the causes thereof be rightly discerned and knowne Secondly that a meete and conuenient medicine be sought out And thirdly that the medicine being found out it be speedily vsed and applied First therfore that the Law of God maketh knowne our sin which is both the sicknesse and also the cause of the sicknesse of the soule reade Gal. 3.19 Rom. 3.19.20 chap. 17.7 and verse 13. Reade also how our Sauiour Christ himselfe consenteth by the worke of his Spirit with this vse of the Law Iohn chap. 7. verse 7. and chap. 16. verses 8.9 Touching the second vse it is most answerable to the iustice of God that the same Law which is the meanes of discouering sinne should also make knowne the penalty and punishment of the same Reade Rom. 4.15 2. Cor. 3.7 9. Reade also Deut. 27. Gal. 3.10.11.12 Reade also Psal 45.6.7 Ier. 5.9 verse 30. and chap. 9.9 and chap. 7.19 Ezek. 22.13.14 and 1. Cor. 20.22 Heb. 2.2 chap. 10.28.29.30.31 Reade also Psal 76.7.8 and Psal 130.3 and Amos 3.8 Concerning the third vse which is the last of the former and the most excellent vse of them as that whereunto the other do serue for the benefit of all the elect children of God reade Gal. 3.24 and Rom. 10.4 For the opening of the which point you may remember how it was declared vnto you that the faithfull do find in Christ all sufficient comfort against euery discomfort which the Law confirmeth against vs seeing we do by faith find in him both purity of nature and righteousnesse of life and satisfaction for sinne and intercession with God on our behalfe and therewithal power against sinne and grace to liue righteously in some measure of true obedience to God and finally euerlasting life and glory through the most free and infinite mercies of God To him therefore be all praise and honour and glory for euermore Amen Now let vs come to those which were called the latter vses of the Law Which are they The first vse of the Law after that we are brought by it to our Sauiour Christ is that henceforth it is vnto all the seruants of God a most perfect rule to teach and admonish vs how we are to amend our former wicked wayes and to order and frame our liues anew in all the duties of true righteousnesse and holinesse to the glorifying of the name of God to the assuring vnto our selues the truth of our faith for the peace of our owne consciences and to the good example and profit one of another Secondly it serueth as a continuall watch-man and admonitor to tell vs of our faults that by the rebukes thereof we may be more and more humbled in the sight of God and likewise to shew vs the imperfection and manifold failings of our obedience yea euen in the best things which we do that so it may be a preseruatiue against all false opinion of the worthinesse and merit of our owne workes and as a spurre to stirre vs vp to the care of better proceedings as hauing bene hitherto vnprofitable seruants vnto God Thirdly it is a perpetuall remembrance vnto vs how great our deliuerance hath bene by our Sauior Christ who hath freed vs from infinite sinnes and from the most horrible damnation due to the same to the end that by the same continuall remembrance we do prouoke our owne harts to loue Christ more and more dearely all the dayes of our liues and therewithall also to put vs in mind how infinite the danger is if at any time we should fall away from him Concerning the first of these latter vses of the Law reade 1. Tim. 1.5.6.7.8.9 In this respect also doth our Sauiour Christ returne all that are brought to him by the Law for their redemption iustification and saluation backe againe to the Law for the direction of their life in all the duties of loue both to God and their neighbour as to the end of their redemption And so also do his holy Apostles Reade Ioh. chap. 13.34 1. Epist 2.7.8.9.10.11 Rom. 13.8.9.10 Gal. 5.14 and Iames chap. 2.8.9.10.11 Luke 1.74.75 Neither is there any other knowledge of God faith feare loue c. cōmanded in the Gospell to any Christian and true beleeuer which was not before commāded in the Law
A TREASVRIE OF CATECHISME OR CHRISTIAN INSTRVCTION The first part which is concerning the morall Law or ten Commandements of Almightie God with certaine Questions and Aunswers preparatory to the same I haue seene an end of all perfection but thy commaundement is exceeding large PSALME 119.96 Euerie Scribe which is taught vnto the kingdome of heauen is like vnto an housholder which bringeth forth out of his treasure things both new and old MATTH 13.52 LONDON Printed by Richard Field for Thomas Man 1600. TO THE RIGHT VVORSHIPFVL MY SINGVLAR GOOD PATRON Sir Nicholas Bacon Knight AND TO THE LADY ANNE BACON HIS VERIE WORTHIE and vertuous wife in all humble and heartie desire of continuall increase of euery heauenly and spirituall gift and grace from God the Father and from our Lord Iesus Christ RIGHT Worshipfull right dearely beloued and reuerenced in the Lord the regard of my bounden dutie first and then that perswasion which I haue of your fauourable good-will and liking toward me as also of the ioynt-willingnesse of ye both to yeeld the credite of your names both in and for the profession and furtherance of Gods holie Religion and worship by euerie good and Christian meanes in the sight of all men and finding herewithall that God of his rich mercie hath by meanes of your encouragement blessed my poore indeuors that you might as I trust enioy some fruite of them these considerations haue both incited and also emboldened and confirmed me though the vnworthiest of all the Ministers of Gods word whose wise faithfull and learned labours are honorable and precious in the Churches and assemblies of Christ Iesus among vs to make no doubt of dedicating this booke vnto you and of publishing it vnder the credite and as it were the protection of your names Desiring hereby to testifie my speciall thankfulnesse to ye both and to helpe both you and yours and as many others as I might in the right way of the kingdome of heauen Howe worthie a testimonie of such my speciall thankfulnesse to you my so right worshipfull and beneficiall good Patrons as I haue found ye to be vnto me and consequently how worthie your credit and protection and how profitable a helpe to further either your selues or any other in the way of Gods kingdome and chiefly how this booke may be to the glory of God which aboue all things ought to be most respected in euery enterprise we take in hand I leaue it to be determined by that gracious blessing which God himselfe of his infinite goodnesse and mercie according to his owne diuine counsell and wisedome shall vouchsafe to giue vnto it Neuerthelesse seeing I do present to you an interpretation of that part of the most excellent Lawe of the Lord our God which containeth the fundamentall rule and ground of all true wisedome righteousnesse and holinesse before him and therewith also a manifold collection of diuerse necessarie and profitable discourses incident to the same from the rest of the holy Scripturs of God such as are the equitie of the same most holy and righteous Law the curses threatened against the trangressions thereof the blessings promised to all perfect obedience not onely in generall but also concerning euery particular commandement of the Lawe with a declaration likewise of the onely perfect obedience of our Sauiour Christ to all and euery commandement and of our owne perfect disobedience as well in corruption of nature as in error and transgression of life vntil we be ingrafted into Christ and sanctified by the holy Ghost as also after we are so ingrafted sanctified and renued vnto God that our obedience at the best is onely as we may say inchoate and but begunne alwayes in this life remaining still vnperfect so that it is of grace only through our Lord Iesus Christ and not by worth and merite that either it or our selues are accepted with God Finally seeing the excellent vses of the Law of God in all these respects are here presented vnto you and that in such sort as all these points haue not bene so fully gathered together as it were many labours into one as by the grace of God ye shall find them here gathered and sorted to your hands all tending to instruct vs to true humiliation in our selues that we might most happily reioyce and glorie in the Lord and be partakers of his glorie in the end I haue now good hope vpon the premises that with your fauorable construction of al things and without iust offence to anie other I may in such modestie as may well beseeme an humble seruant of God desire ye to esteeme this booke as worthie for the Lords cause not onely that countenance and safegard which your worthie names and credite may procure it but also your verie diligent and carefull reading perusing and pondering of it as that treasure which God would haue in speciall manner weighed out tendered and appropriated to you I beseech ye therefore right Worshipfull in the Lord receiue ye this writing not so much from me vnworthie poore wretch as from the gracious good hand of God who hath as I trust prepared and furnished it from the treasurie of his riches for the spirituall inriching of your soules to his heauenly kingdome as a fruite and blessing vpon you for your speciall fauour to me and other his seruants for his sake how frayle and earthen soeuer the instrument is which it hath pleased him to vse in this ministerie seruice toward you And for the same cause also do I humbly beseech ye to make the best spirituall gaine of it to the vttermost of that wherunto it may possibly be improued by you To this end as I began so do I still and by Gods grace shall so long as I liue as humbly and instantly as I shall be able beseech God our heauenly father who onely hath the full treasurie of spirituall riches fully sufficient for all that be his that it may please him of his bounteous mercy more and more to replenish you and yours with all heauenly graces blessings and comforts vntill ye may together with the rest of his Saints attaine to his euerlasting kingdome of glorie euen for his most deare sonne our Lord Iesus Christ his sake of whose fulnesse onely we must all receiue euen grace after grace whatsoeuer we receiue To him therefore together with the Father and the holy Ghost one onely true God almightie and most wise most righteous and most mercifull â—â—â—nall infinite and incomprehensible be all bleâ—â—â—ng and thankes all praise honour and glorie both now and for euermore Amen Your worships in the Lord most bounden ROBERT ALLEN TO THE REVEREND AND LEARNED EXAMINERS and Readers humble and heartie salutation in Christ IT may well be Reuerend fathers and louing brethreÌ„ in the Lord that your graue and godly mindes being iustly setteled in preiudice against all vainglorious or vnaduised needlesse atteÌ„pts to write and publish bookes as against that wherein the vaine and curious
taught to obserue in the words of Moses writing thus Then God spake all these words Beside that the diuine authority and perfection of the whole Law of euery part and branch thereof is thence to be noted in so much as all was published and pronounced from heauen by the Lord himselfe vve vvere further taught to marke the circumstance of time in two respects First that God giueth his Law to his people shortly after he had deliuered them out of Egypt Secondly that before he published and pronounced the same he did both solemnly prepare assemble them together to heare it and also set before their eyes diuerse fearfull and glorious signes of his diuine presence Why did the Lord publish his Law so shortly after he had deliuered his people out of bondage To let them vnderstand that the end of their deliuerance was not that they should follow their owne wicked lusts but to serue him in righteousnesse and holinesse all the dayes of their liues This indeed is the very true end of all Gods mercifull deliuerances blessings this vse stand we bound to make of them all The authorising of the Law of God but chiefly of those that are the greatest as it is expresly noted in the Gospell concerning the end of our redemption by Christ whereof this deliuerance of Israel out of Egypt was to them a figure and pledge And that the ende of this their deliuerance was that they might the more freely serue God reade Exod. 4.22.23 and chap. 5.1 and chap. 7.16 and chap. 8.1.20 and chap. 9.1.13 chap. 10.3 Reade also Deut. 5.15 But why did the Lord so solemnly prepare and assemble his people together before he did publish his Law vnto them That they might vvith one mind as members of the same body politike or common vvealth reuerently heare it vvith full purpose of heart to obey it It is most meet that it should so be heard not only of them but of vs also if we mind to reape any good fruite and bene by it For if we heare it not with a purpose and endeuour to obey it we shall neuer haue experience of our owne weakenesse nor of the power of Gods grace nor of the benefite of a sauiour for the which cause it is that he speaketh ioyntly vnto all as if he should speake apart to euery one And why did he shew foorth so fearfull signes of his diuine presence at the publishing of his Law To awaken their cōsciences to the sight of their former sins of their present frailty and corruption that his feare might be in thē as a bridle to hold thē backe from sin for the time to come This course was indeed most fit to procure and worke those effects and vses for the which the Law serueth euen according to that which was answered before read Exod. 20 20 whereof we shall haue occasion to speake more when we come to these words of Moses In the meane while let vs come to the words of God himselfe which he vttered by his owne most glorious voyce from heauen saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage How haue you learned to vnderstand these words They may be vnderstood both as a particular reason and ground of the first Commandement and also as a general reason and ground in vvay of a preface to the vvhole Lavv. Why is that Because they containe such a description of this heauenly Law-giuer as sheweth that he hath most soueraigne right to command all and that he alone is most worthie aboue all to be in all things obeyed aboue all Reade Leuit. chap. 19. vers 3.4 c. Which are the parts of this description First it sheweth vvhat manner of one our heauenly Law-giuer is in his owne diuine nature and being secondly what his gracious good will and pleasure is toward his people vpon condition they vvill submit themselues to be obedient vnto him In which words of the description doth he shew what his diuine nature and being is In that he proclaimeth himselfe to be the Lord God What meaneth this word Lord That he onely is eternall of most high and excellent Maiesty vvithout beginning and without end the cause of the being of all things in so much as he hath created them of nothing and much rather the cause why anie creature shall haue any euerlasting continuance and abiding This is the naturall interpretation and meaning of the word Iehoua for the which we vse to say Lord following herein the Greeke translation of the Bible after the example of the Euangelists and Apostles in the New Testament Not that we thinke it vnlawfull to speake the name Iehoua as some of the Iewes haue superstitiously imagined but because vse hath thus preuailed Onely it is necessarie that we vnderstand this title Lord in the signification of Iehoua For the which reade Exodus 3.14 and chapter 6.3 and Psalme 90.1.2.3.4 Now what is the meaning of the other word God That the same Lord who is the onely eternall and the cause of the being of all things is also all-sufficient and almightie both to support and maintaine all things vvhich he hath created and also to rule gouerne and order them all according to the gracious good pleasure of his diuine prouidence and will Such is the signification of the title Elohim noting the manifold vertue and power of the Godhead yea and euen the distinct persons of the Godhead also in the most perfect vnitie of the diuine nature Of the which more is to be said vpon the Articles of our beliefe Now what is the gracious good pleasure and will of God toward his people in which words of the description is it expressed First in the vvord Thy in that he saith I am the Lord thy God vvhich is a vvord of couenant and promise then in those vvhich follovv vvhich are a confirmation and as it vvere a pavvne and pledge of the couenant in that he did most mightily most mercifully deliuer his people out of the bondage of Egypt The condition of the couenant of the Law being such as no man can performe it seeing it promiseth not life to anie vnles it be fulfilled how should it containe anie declaration and testimonie of Gods loue to his people It is of Gods gracious goodnesse and mercie that he promiseth life vpon that condition in so much as therein he requireth no more then he had created and fitted mankind vnto in the beginning of the creation but the speciall declaration and confirmation of Gods loue in this his couenant consisteth in that it hath a respect to Christ by whome it is fulfilled for vs aswell as for the Ievves and for vvhose sake God is minded to forgiue the sinnes of all that shall truely beleeue in him also to vvrite his Lavv in their hearts by his holy Spirit euen to the end of the vvorld It is true for
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
shall dye the death Whosoeuer worketh therein the same person shall be cut off from among his people And againe Whosoeuer dath any worke in the Sabbath day shall dye the death Exod. chap. 31.14.15.16 Of this part of Gods iustice the Magistrate was his instrument There are other curses which God threateneth to bring vpon the breakers of his Sabbath more immediatly from his owne hand Which are they In the 17. Chapter of Ieremie verse 27. Thus sayth the Lord If ye vvill not heare me to sanctifie the Sabbath day and not to beare a burthen nor to go through the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall deuour the pallaces of Ierusalem and it shall not be quenched A grieuous iudgement of God and that which may point vs to the cause of the often burnings that we heare off and see among our selues euen because the Sabbaths of the Lord are so greatly profaned c. The Curses But let vs go forward What is the curse against those who notwithstanding they will peraduenture do no bodily worke or make their market on the Sabbath day yet their hearts runne after their earthly profit and gaine neither regard they to exercise mercy but rather deale hardly against their poore brethren Heare this sayth the Prophet Amos chapter 8. verse 4. O ye that swallovv vp the poore that ye may make the needy of the land to faile Saying vvhen vvill the nevv Moone be gone that vve may sell corne and the Sabbath that vve may sell foorth vvheate and make the Epha small and the shekell great and falsifie the weights by deceipt That we may buy the poore with siluer and the needy for a paire of shoes that is for a matter of small price for litle or nothing as we say yea and sell the refuse of vvheate The Lord hath sworne by the excellency of Iaacob that is to say by himselfe surely I will neuer forget any of his workes Shall not the land tremble for this and euery one mourne that dwelleth therein This iudgement also is very grieuous and fearefull as the Prophet still prosecuteth it to the end of the Chapter shewing that these euill fruites arise from the contempt of the word and the preaching thereof which is as it were the life of the Sabbath Reade also Nehem. chap. 13.17.18 The prophaning of the Sabbath is the ruine both of the Church and common-wealth Hitherto of the doctrine of this Commandement The vse is yet behind haue you perfectly obeyed it No but I beseech God of his infinite mercy to forgiue me my manyfold and grieuous transgressions against it God of his infinite mercie pardon and forgiue vs all for as often as we examine our selues we shall euerie one find that we both are and haue beene grieuous transgressors of it c. Now therefore seeing our onely succour against our owne sinnes and against the curses thereof together with all our hope of blessing resteth in our Sauiour Christ alone Christ onely hath perfectly obeyed it shall be greatly for the comfort and confirmation of our faith to see some proofe and confirmation out of the word of God that he hath perfectly obeyed this Law of God for vs. What proofe can you alledge for it The whole history of his Gospell doth manifestly and verie plentifully confirme it vnder the vndoubted testimony of all the Euangelists Shew how that is It is euident not onely that they do all and specially Marke and Luke diligently set downe and record in holy vvrit his most holy and constant labour in the preaching of the Gospell vpon the Sabbath dayes for the instructing of the soules of men in the right way of their saluation and therewithall likewise how vpon the same dayes he exercised his spirituall workes of mercy towards the bodies of all sorts of impotent and diseased men yea towards both bodies and soules of such as were wholly possessed and vexed by Diuels But also it is euident by that more particular testimony of the Euangelist Luke concerning his most holy care euen from his childhood to resort to the places of Gods vvorship in the speciall times thereof to vvorship God and to heare and inquire of the doctrine of his word at the mouthes of those which were the Doctors and teachers thereof as we reade 2. Luke from the 42. verse to the end of the Chapter So indeed we reade there that when he was twelue yeares old he went vp to Ierusalem c. But much more when he came to mans age and that he was to manifest himselfe to Israel c. It is plentifully testified that he most carefully and perfectly sanctified the Sabbath dayes By him therefore are we redeemed from the curse of this Law and iustified in the sight of God By him also if we beleeue in his name and repent of our sinnes indeuoring more and more after the true sanctifying of the Sabbath the Lord will accept our obedience though it be vnperfect yea and he will for Christs sake interesse vs in all those promises which he hath made to all such as will haue care to sanctifie them as they ought to do The perpetuity of the Sabbath though they cannot fully attaine thereunto here in this life But what particular ground or proofe of Scripture may we haue for this Euen the same which vvas alledged before out of the 9. chap. of Iohn the 31. verse that God vvill heare euery man that is not a sinner but is a vvorshipper of God and indeuoureth to do his will This one place may well serue to either purpose c. And thus might we ende the whole doctrine and vse of this fourth Commandement saue that the vnaduised contradiction of some doth occasion a further businesse as though the Sabbath that is the sanctifying of euery seauenth day were nothing but a meere Iewish ceremony But we will vse as quicke speed as may be in the rehearsall of this point What is the summe of that which hath bene said and which ought to be firmely held of vs against that opinion assertion which is against the Sabbath We haue learned that the Sabbath cannot be truly sayd to haue bene at any time a meere ceremony but that it hath alwayes bene and so is still a morall and vnremoueable Commandement of God We haue learned also that neither our Sauiour Christ himselfe nor hic Apostles haue abrogated nor euer minded to abrogate the Lords Commandement touching the Sabbath but they haue firmely confirmed and established it What proofe haue you that our Sauiour Christ neuer minded to abrogate the Sabbath seeing that it may seeme that he both taught and practised a greater libertie then the Law permitteth He himselfe speaking of the vvhole morall Law and of the doctrine of the Prophets who were the true and faithfull interpreters thereof saith professedly that he came not to destroy it or any part of it but wholly to
A fruite of thankefulnesse in respect of the maintenance of such elder vvomen as be in outward vvant such especially as haue liued as becommeth good and Christian matrons it followeth in the third verse of the same Chapter Honour vvidowes which are widowes indeed Duties to ancients in grace Superiours are to honour their inferiours Finally touching prayer for our elders reade Lamentation of Ieremy the whole where the Prophet pitifully bewailing the ouerthrow of all estates noble of low degree parent and child young and old in the ende he prayeth for all estates Turne thou vs vnto thee Prayer ô Lord and we shall be turned renew our dayes as of old chapter 5.21 Thus then we see in the whole discourse how all degrees of superiours are according to the commandement of God to be honoured of their inferiours whether they be such as be so in respect of the order which God hath set in nature or in pollicy To the which also we cannot but adde that order which he hath set in aunciencie of spirituall gifts and graces according as we see the Apostle Paule to giue it the note of honour Reade Romans 16.1.2.3.4.5.6.7 c. and 1. Cor. 16.15.16 Now brethren I beseech yee be obedient to such And Paule himselfe prayeth for such 2. Timothie 1.16.17.18 Behold therefore the manifold bond whereby we stand bound to giue honour vnto other in humbling of our selues c. But not onely are inferiours to honour their superiours but superiours also must know that God requireth of them that they do yeeld a certaine honour to their inferiours and deale honourably and well with them according to the duties of their seuerall places and degrees For there is no doubt but the Lord requireth them at their hands as hath bene partly declared in the interpretation of the fourth Commaundement wherefore it is to good purpose that in this place we do lay them forth in a more full discourse as followeth To speake generally they are these First faithfulnesse in gouerning according to true iustice and iudgement in the feare of God who is the iudge of all superiours and gouernours Secondly loue toward the people of God with a parent-like affection Thirdly Duties of Superiours to their inferiors liberall incouraging and rewarding of such as deale faithfully in anie speciall dutie or seruice Fourthly grauitie and constancie both in word and deed as may best beseeme the credit of that place and office which euerie one beareth Fiftly modest and humble behauiour both in word and gesture yet so againe as may best beseeme the honour of the person which any sustaineth and as may likewise stand with that holy courage and seueritie which his office requireth Sixtly a mercifull tollerating or bearing with infirmities by moderating the strict rigour of ciuill lawes and penalties vpon reasonable considerations so farre as may stand with a currant and inoffensiue course of iustice These are the duties in generall More particularly The duties of naturall Parents toward their children are that they 1. Nourish and bring them vp 2. Prouide all things meete and conuenient for them 2. Cor. 12.14 Ruth 31. 3. Defend them against iniuries 4. Instruct them in the waies and commandements of God And this is their chiefe dutie as hath bene noted in the fourth Commandement 5. Pray heartily and continually to God for them and the rather because in this respect God hath after a sort put the blessing of the childs long life into the hands of the naturall parents as the words of the Commandement That they may prolong c. do giue to vnderstand 6. Gouerne and rule them by a godly and Christian course of houshold nourture and discipline according to that Hebr. chap. 12.7 What sonne is there whome the father doth not chasten The precept hereof is often in the holy Prouerbes Duties of Superiors to inferiors The duties of kings and soueraigne Princes are 1. That they commaund their subiects to obserue the whole Law of God and to worship him in that maner onely which he hath prescribed 2. That they punish the transgressours of either table according to the qualitie and degree of the trespasse and contrariwise that they defend and incourage all that are dutifull and obedient 3. That they fit all their ciuill lawes and penalties thereunto 4. That they place good magistrates vnder them and take order that the people may haue good and faithfull Ministers of the word of God spiritually to teach and gouerne them and that they displace the contrarie as King Salomon deposed Abiathar 1. Kings 2.26 Reade also 2. Chron. chap. 17.7 c. and chap. 19.5.6.7.8 c. 5. That they pray vnto God for their Subiects after the example of king Dauid 2. Sam. 24.17 and of king Hezekiah 2. Chron. 30.18.19.20 and Isa chap. 37.14.15 c. and chapt 38. and of king Iehoshapat 2. Chron. 20.5 c. What the duties of Ministers of the word are reade Deut. 33.10 Ezek. 33.7 c. and chap. 34.4 Iohn 21.15.16.17 Act. 20.28 and 1. Thessalonians chapter 2. and 1. Timothy 3. and Titus 1. The duties of Maisters of liberall Arts and sciences and also of handie labours are 1. That they do wisely faithfully and diligently teach and instruct those that are committed to them according as their capacitie will beare 2. That they order and gouern them by such a course of discipline and nourture as may best further their learning and that they incourage them to learne and labour with as much facilitie and ease and with as great delight as may be 3. Moreouer that maisters of occupations do prouide meet foode clothing and lodging for their apprentises and that they pay their hired seruants their due wages c. The duties of the husband toward his wife are 1. To keepe the mariage couenant faithfully 2. To loue cherish and defend her 3. Patience to beare with her infirmities 4. Wisely to gouerne and further her in the way of saluation The duties of the wife toward her husband are to loue reuerence and obey him and in the care of gouerning and prospering the family to be an helper to him The duties of the Captaine in warre are to tender the life of his souldiers so as he do not hazard them in needlesse or desperate attempts that he yeeld them their iust and ordinarie pay that he be of good courage comfort to them in time of necessarie daunger finally that he make them partakers in the spoile of the victorie Genesis 14.24 1. Sam. 30.22.23 c. The duties of the Lawier are that he do willingly accept further good and honest sutes specially the sutes and causes of the poore the widow the fatherlesse and the stranger that he earnestly disswade euill and litigious sutes or quarrels and that as much as lyeth in him he further friendly composition and agreement that he deale faithfully on the behalfe of his client without delatorie excuses and that he content himselfe with
It followeth that we inquire into the blessing of God vpon superiours whosoeuer shall deale honourably according to the office of their seuerall places and callings toward their inferiours And first what is the blessing vpon naturall parents which bring vp and gouerne ther children as they ought to do The father of the righteous shall greatly reioyce and he that begetteth a wise sonne shall haue ioy of him Thy father and thy mother shall be glad and she that bare thee shall reioyce Prou. chap. 23. verse 24.25 This presupposeth good education as a meanes of this wisdome and righteousnesse of the child according to that which followeth in the same booke of the holy Prouerbs chapter 29.15.16 17. The rod and correction giue wisedome but a child set at liberty maketh the mother ashamed c. Correct thy sonne and he will giue thee rest yea he will giue pleasure to thy soule And otherwise we know according to that chap. 22.15 Foolishnesse is bound in the heart of a child c. wherefore chap. 13.24 it is sayd Chasten him betimes This is the blessing of God vpon good parents What is the blessing vpon good Princes and rulers who are foster fathers to the people of God in the Church and common-wealth Mercy and truth preserue the King for his throne shall be established vvith mercy Prou. chapter 20.28 And chap. 29.14 The throne of the king which iudgeth the poore in truth shall be established for euer Reade also 1. Kings 2.1.2.3.4 where king Dauid chargeth his sonne Salomon to do the office of a king couragiously c. with a most comfortable incouragement from the assurance of Gods blessing according to his gracious promises in the same behalfe and namely of this that his posterity should sit vpon the throne of Israel reade the the words of the text All the godly kings are mirrors of Gods blessing this way as the holy stories of them do declare And namely it is sayd of the good King Iosiah Ier. 22.15 Did he not eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and poore he prospered Was not this because he knew me sayth the Lord What is the blessing of God vpon Ministers of the word which do the part of fathers and nources in feeding and tendring the flocke of Christ Feede the flocke of God which dependeth vpon you sayth the Apostle Peter caring for it not by constraint but willingly not for filthy lucre but of a ready mind Not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glory 1. Epistle chapter 5. verse 2.3.4 What is the blessing of the husband which is louing and kind to his wife God maketh the vviues of such faithfull to them to the preseruation and establishment of loue betwixt them which is a blessing farre aboue the iewell of most excellent price according to that we reade Prou. 31.10.11.12 What is the blessing belonging to good maisters and gouernours of families which rule their seruants with a parent-like minde and deale equally iustly and beneficially with them as they are commaunded Colossians 4.1 and as hath beene alledged before out of the fifteenth Chapter of Deutronomie God blesseth the habitation of the righteous Prou. 3.33 And in that 5. chap. of Deut. verse 18. God will blesse beneficiall maisters in all things that they do Reade also Ephes 6.8.9 where the Apostle requiring like dealing from the maisters toward their seruants doth not doubt to giue them to vnderstand that there is the like blessing belonging also vnto them Now finally what is the blessing belonging to such as being elders in yeares giue good example to their youngers and be teachers of good things They shall be filled with dayes as the Lord sayth by his Prophet Isaiah and he that is an hundreth yeares old shall dye a young man chapter 65.20 Reade also verse 22. And Iob chap. 5.26 They shall go to their graue as corne which commeth in due season into the barne Thus large is the blessing of this Commandement which spreadeth it selfe farre and neare ouer high and low and therefore in all good proportion ought it accordingly to be very carefully regarded and obeyed of all or else we must needs acknowledge the curse so much the more iustly due vnto vs. And this we are hencefoorth to search out for the awaking of our drowsie consciences as we haue done the blessings that they might be as a treasury of comfort vnto vs while we indeuour to walke in the holy wayes of God in our seuerall callings c. First therefore what is the generall curse of God vpon all both superiours and inferiours whosoeuer shall refuse to giue honour to God in the obeying of this his ordinance both for honourable gouernement and also for dutifull subiection God doth for this cause in his iust displeasure sometimes dissolue the good order of pollicy and gouernement vvhich he had established for the common benefit of his people either by setting ouer them euill Rulers or leauing them to confused mutinies and rebellions from among themselues or else by giuing them ouer into the hands of tyrants and forrayne Lords and gouernours But let vs consider of the curse more particularly The Curses And first concerning vndutifull and disobedient inferiours What is the curse of God against vndutifull children specially such as shall stubburnely and contemptuously rebell against their naturall parents of whom it is sayd Prou. 30.11 There is a generation which curseth their father and which do not blesse their mother What I say is the curse of God against such God in his ciuill course of iustice among his people of Israel commanded that such should be stoned to death So indeed we reade Deut. 21.18 c. Rehearse the place of Scripture If any man haue a sonne that is stubburne and disobedient which will not hearken vnto the voyce of his father nor to the voice of his mother and they haue chastened him and he would not not obey them Then shall his father and his mother take him and bring him out to the Elders of his Citie and to the gate of the place vvhere he dwelleth And they shall say to the Elders of the Citie This our sonne is stubburne and disobedient and he will not obey our admonition he is a riotour and a drunkard Then all the men of his City shall stone him with stones vnto death so thou shalt take away euill from among you that all Israel may heare it and feare Reade also Exod. 21.15 and verse 17. Leuit. 20.9 Math. 15.4 Deut. 27.16 Prou. 20. verse 20. c. chap. 30.17 What is the curse vpon rebellious subiects and such as shall curse their Rulers A seditious person seeketh onely euill but a cruell messenger shall be sent against him Prou. 17.11 And chap. 30.31 There is no rising
this sinne if they see how they may attaine vnto it then vnto rauishment and incest or vnto those sinnes which are against the vse of nature Thirdly because this sinne hath in their conceipt a more cleanely and safe couert to conceale and hide it selfe from the eyes of men then any of them all Finally because more persons are more deepely iniured and damnified by the committing of this sinne then of any of the rest The truth of these things is easily discerned But now at the last leauing these filthy sinnes of the flesh which cannot but be odious to all honest and chast hearts and euen an humbling vnto vs all to be detained in the thought of them and to heare and consider of the vilenesse of our nature through the corruption of sinne Why all other transgressions of this commandement are comprehended vnder adultery and further also a tedious and vnwelcome discourse saue that of necessity all flesh must herein giue glory to God in the acknowledgement and bewailing of the same so horrible a corruption of our nature which as we se is free from no kind of sinne Let vs come to the affirmatiue part of this holy Commaundement and see what pure and vndefiled vertues and duties our most pure and holie God doth commaund vs in it Shew which they be The Lord our God commaundeth euery one of vs both in single life and in the maried estate from the first of our yeares to the last of our dayes to possesse our vessels that is our bodies in holinesse and honour and that to the same ende vve labour after all those graces and vertues and vse all those good meanes and helpes in the practise of the same vertues vvhich be meete and necessarie thereunto Of these vertues whereof ye speake some are necessary both for the one estate and for the other both for young and for olde and some are more particularly belonging to the maried estate and that also partly for comfortable enterance into it and partly for happie continuance in it Which are the vertues of the first sort and the meanes and helpes thereunto such as belong to all both maried and vnmaried yong and old euen from the first time that we come to any discretion to the end of our liues They are these foure First chastity vvhich is an vndefiled cleanenesse of the mind suppressing and keeping vnder all inordinate lust of the bodie Secondly shamefastnesse vvhich is as the nource of chastitie vvhen the heart being as it vvere stricken and rebuked in it selfe the face blusheth so soone as vve eitheir thinke or heare or behold though at vnawares any vncleanely and vnshamefast speech or action Duties commanded Thirdly temperance which is as the bridle of bodily lust in that it vtterly absteineth from all vnlawfull pleasures and delights Fourthly sobriety which is as one may say the beauty and perfection of temperance consisting in the moderation of all lawfull pleasures and delights And finally as meanes and helpes to all these vertues earnest prayer and the same also sometimes ioyned with the holy exercise of priuate humiliation and fasting and alwayes diligent exercise in some honest businesse or other These vertues with the meanes and helpes thereof are indeed common to all both young and old one and other Concerning the which also we are not onely to be carefull euery one to practise them himselfe but all stand further more bound as much as lyeth in euery of vs to cherish them in other and to suppresse the contrary And specially such as haue gouernement stand bound to looke vnto it concerning all that belong to them Tit. 2.1.2.3 c. But as was sayd there are other vertues and duties which do more particularly belong to the maried and that also partly for comfortable entrance into it and partly for happy continuance therein Which are those that appertaine to comfortable entrance into the maried estate in way of preparation thereunto First that the parties intending mariage do in their hearts acknowledge it to be the holy and honourable ordinance of God Secondly that they haue such gifts as do of right belong to the maried estate such as are some skill and honest trade to get their liuing vvith the labour and exercise thereof as also wisedome for the religious ordering and gouerning of a family with a mind prepared to indure and chearefully to passe through the manifold troubles vvhich are mixed vvith the comforts of that condition of life Thirdly that they seeke their yoake-fellow by hearty prayer to God Fourthly that they seeke the counsell and consent of their parents or for want of naturall parents the counsell of such as are in stead of parents vnto them Fiftly that after all due aduice and free consent obtained their owne hearts firmely vnited betwixt themselues they seeke thenceforth to be religiously contracted and espoused Finally that they deferre to come together as man and wife till their mariage be publikely and in lawfull maner solemnized and blessed in the Church of God Such are the graces vertues to be obserued for the right maner of comfortable entrance into the maried estate Now which are they which be necessarie for happie continuance in it They are these which follow First that the promise and faith of the mariage couenant be entirely and constantly kept Secondly that mutuall loue and beneuolence be alwayes on both parts wisely and soberly cherished and maintained aswell in aduersitie as prosperitie with a fellow-feeling each of others ioy or griefe Thirdly that long and vnnecessarie absence or separation be auoyded Finally that as they be one flesh so also they be of one spirit consenting in all good things and specially in the spirituall duties of Gods holy seruice and worship and euen for the same cause in bodily abstinence it selfe so often and so long as the word of God and partly the verie course which God hath set in nature sheweth that it is conuenient and meete they should abstaine But are all bound vpon the due obseruation of all the former rules and cautions to seeke mariage by the charge of this Commaundement Whosoeuer haue not a speciall gift from God to liue purely chastly without mariage they are all bound to seeke it yea although in their owne hearts they would chose rather or had alreadie rashly vowed to liue a single life There is no doubt but it is so according to the Apostles rule 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her owne husband And againe verse 9. It is better to marrie then to burne And then consequently it must needes be much better to marrie and so to auoide the burning heat of lust then by shunning mariage to fall into those filthie practises which are worse then fornication as many do according to that which hath bene declared before They also do very wickedly against this Cōmandement who soeuer standing in need of Gods ordinance do shun
also Iohn 19.12 All these false witnesses in either respect following therein the suggestion of the Diuell the father of lyes Iohn chap. 8. and the accusers of the brethren Reue. 12.10 Which wickednesse the Lord expresly forbiddeth Leu. 19.16 Thou shalt not walke about with tales where note the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racil comming of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racal which is by making marchandise to seeke gaine See Tremel By this therefore which hath bene sayd we may sufficiently perceiue that all kind of lying slandering and back-biting is forbidden in this Commandement whether against our foe or for our friend or for our owne aduantage reade Leuit. 19.11 We may not lye of the Diuell according as it is truly sayd It is a shame to lye of the Diuell As we must not vse cursed speech Iude verse 9. so neither may we vse lying speech against him and therefore much lesse against our neighbour yea our good neighbour We may not lye on Gods behalfe Iob 13.4.7.8.9.10 Rom. 3.7.8 much lesse for mans cause To conclude this point we must not lie against our selues by flattering and blessing our selues while we walke in wicked wayes For this is to trust in lying words as the Lord saith by his Prophet Ieremiah chapter 7.4 c. Trust not in lying words c. Not that those words were lying in themselues but because hypocrites vnder that pretence soothed themselues in an outward profession of Gods religion without amendment of their liues But haue we now all the euils and sinnes which the Lord forbiddeth in this holy Commandement No we haue not It is also against the will of God in this Commandement that any should conceale that truth vvhich ought to be vttered either for the benefit of our good neighbor or for the rebuke and chastisement of him that is euill as also that on the other side any should vnseasonably vtter and disclose that truth vvhich for the present ought to be kept secret Moreouer it is against this Commandement that any should praise that which ought to be discommended or commend that vvhich ought to be dispraised Yea to praise and encourage or to dispraise and discomfort rashly and without good and discret moderation Finally all vaine-glorious boasting and hunting after our owne praise together vvith all dissembling and double dealing yea all want of plainnesse and simplicity which vvill not stand with good duty is cōtrary to the obedience of this Cōmandement These no doubt are transgressions of this Commandement for they hinder the truth that it cannot be acknowledged and aduanced as it ought to be and likewise they hinder the discerning of vice and wickednesse of life that it cannot be so reproued and condemned as it should be Now this we know that he who iustifieth the wicked and he that condemneth the righteous they are euen both of them abomination to the Lord Pro. 17.15 And againe chap. 28.4 They that forsake the Law praise the wicked but they that keepe the Law set themselues against them To praise aboue measure is flattery of the which it is said that he which flattereth his neighbour spreadeth a net for his steppes Prou. 29.5 Detracting is a sinne on the other hand against the which reade Psalme 15. Against vaine boasting reade Prou. 27.1 and against dissembling and double dealing reade againe Psal 12.2 They speake deceiptfully and Psal 41.6 And thus we haue seene what be the externall sinnes and transgressions forbidden in this Commandement But not onely are these outward euils forbidden but also all those inward vices and hidden corruptions of the heart which be as the roote and cause of these Shew therefore now which those inward euils vices be Of this sort are all vncharitable and groundlesse suspitions all rash iudging and taking of such things in the vvorst part which may be vvell construed and chiefly all hatred and malignant enuy against our neighbours good name credit and vvelfare These are indeed the inward euils of the heart from the which all false witnesse lying and slandering do spring according to that we reade Matth. 15.19 Out of the heart saith our Sauiour Christ come euill thoughts c. false testimonies and slaunders Reade also the ground of the same euils noted Prou. 21.10 Against euill suspitions Reade 1. Tim. 6.4 a fruit of corrupt doctrine Against rash iudging reade Matth. 7.1.2 Consider also the sinne of Iobs friends Reade also Luke 13.1 and Iohn 9.2 Against the taking of things in euill part and whisperings reade Rom. 1.29 And of enuy it is sayd who can stand before it Prou. chapter 27.4 But yet one thing more that we may conclude the negatiue part of this ninth Commandement Is this Law of God fulfilled if we for our owne parts auoid the euils both inward and outward which haue bene mentioned though we should allow or winke at the same sinnes in others No in no case but contrariwise God requireth that vve hate them in other as vvell as in our selues and that as much as lyeth in vs vve reproue represse and sharply correct and punish them It is true for seeing God abhorreth all false witnesse lying and slaundering c. Prou. 6.19 and chap. 12.22 it cannot in any reason be thought but that he requireth also that all his seruants should likewise do so And so it is expresly testified Prou. 13.5 A righteous man hateth the lying word or false matter whatsoeuer it be On the contrary he is affirmed to be a wicked man whosoeuer he be that giueth heed to false lippes Prou. 17.4 and againe chap. 29.12 Wherefore worthily it is to be noted to be the property of a godly man to shew an angry countenance against the slaundering tongue chap. 25.23 And Psalme 101.5 King Dauid speaking in the holy zeale of Gods Spirit saith Him that priuily slandereth his neighbour will I destroy Reade also Psalme 140.10 and Psal 31.18 a fearefull imprecation against this sinne Gal. 2.11 c. See the zeale of the Apostle Paule against Peter dissembling And Luke 23.50.51 the praise of Ioseph of Arimathea for not consenting with the rest to giue sentence against our Sauiour Christ vpon the false accusation brought against him And Iohn 9.50.51 the like practise of Nicodemus is recorded Thus haue we according to that measure of grace which God hath vouchsafed for the present the whole negatiue part of this Commandement and from thence also a fit passage to the affirmatiue part which now followeth Shew therefore hencefoorth by the renewing as it were of our treatise for our further and more full instruction what on the contrary Duties commanded are the good duties which our righteous God the God of truth commandeth vs in this his holy Commandement The Lord God straightly commandeth euery man in all causes to speake and vvitnesse the truth and to testifie against all falshood lies and slanders to the due credite commendation and safety of euery neighbour wherein he doth well
or for his due reproofe and correction vvherein he hoth euill and for the ending of contentions and controuersies betwixt man and man vvhether vve be lawfully called forth to do it vpon our oath before a Magistrate or that we haue any iust occasion more priuately so to do It cannot be otherwise concerned but that the Lord forbidding false witnesse-bearing against our neighbour to his discredit or hurt doth on the contrary command the speaking and witnessing of the truth for his benefit or credit And because it often falleth out that a mans good neighbour cannot be benefited and relieued but the wicked and false accusation or lye of another must therewithall be detected therefore it must needs be that a true witnesse must be giuen against euery euill neighbour to his iust rebuke and punishment And generally it is to be considered that all discouery and reproofe of lies and slaunders to the discredit of the wicked it is on the behalfe of euery good neighbour and of the truth it selfe Yea it is for the benefit of our neighbour who hath sinned any sinne which is to be discouered that we do therein witnesse against him that by the iust rebuke and correction of his sinne he may be brought to true repentance Moreouer because euen good neighbours may be at variance for want of the knowledge of the truth therefore it is further added that this is the vse of bearing a true witnesse to end controuersie and contention according to that we reade Heb. 6.16 But not onely in iudiciall course of iudgements before the Magistrate or Iudge of the court but also in all priuate speeches and testimonies God requireth that we alwayes speake and affirme the truth to the benefit of our neighbour in the way of righteousnesse and truth c. reade Ephes 4.25 and Colos 3.8 Thus then to speake in a word the briefe summe of this Commandement is truth of speech commanded for the benefit of our neighbour yea euen for the mutuall benefit of one neighbour by another according as it is written A faithfull witnesse deliuereth soules but a deceiuer speaketh lies Prou. chapter 14.25 But hereunto as vnto a very great and waighty duty there are diuerse excellent vertues and graces necessarily required as you haue bene taught Which are they The first is an harty loue and zealous affection to the truth in generall with a vvilling and ready chearfulnesse of mind to giue witnesse vnto it The second is a particular knowledge and assurance of the truth of euery matter vvhereunto vve do giue vvitnesse The third is incorrupt affection â—oid of all ill will and hatred or of partiality and flattery touching the person whom our testimony concerneth whether he be friend or foe howsoeuer we shall esteeme of him The fourth is simplicity and plainnesse in the declaration of the truth The last is constancy in standing to the confirmation of that truth which is once vprightly and faithfully affirmed Concerning the first of these vertues which I call an harty loue and zealous affection to the truth in generall I do not only extend it in this place to the witnessing of that truth which pertaineth to the outward safety and credit of euery neighbour but also to the witnessing of the whole truth which is according to godlinesse Tit. cha 1.1 And as it is said of the true seruant of God that he speaketh the truth in his heart Psa 15.2 Concerning the second reade Pro. 15.28 The heart of the righteous studieth to answer And chap. 16.23 The heart of the wise guideth his mouth wisely And chap. 14.5 A faithful witnesse will not lye And verse 15. The foolish will beleeue euery thing but the prudent will consider his steps Herein coÌ„sider the wise discretioÌ„ of the Apostle Paul 1. Cor. 1.11 and chap. 11.18 Concerning the third vertue note that the truth is to be preferred before any person and before euery reward and before all displeasure whatsoeuer may arise from the testifying of it And herein let vs take speciall heed against our owne hatred and wrath against any man for that blindeth the eye and all such are by and by all to naught with vs c. so the vprightnesse of truth shall be neglected because of our crooked affection Concerning the fourth reade Isaiah chap. 32 4.5 Veritas non quaerit anguâ—los In testimonie veritatis non est ludendum vel occultationibus vel ambiguitatibus Truth seeketh no corners It dallieth not by ambiguous and doubtfull answerâ— Reade also 2. Cor. 2.17 and chap. 4.2 Reade also Ioh. 1.20 and 1. Sam. 3.17.18 and Iosh 7.19 Concerning the last reade Tit. 1.9 for that which the Minister must do for his part in the great truth of God the like is to be performed of all in euery truth It is a foule sinne in euery such one as shall be ready to shrinke backe from any true testimony when they perceiue their land-lord or some other great man to be offended therewithall All these vertues and if there be any other like to these they are carefully to be regarded in bearing witnesse as euery man will answer before God with whom truth in euery matter is very precious But that we may go forward Is there nothing else commanded in this Law of God but the things which you haue already rehearsed Yes God doth moreouer command vs in this his holy Commandement to performe euery other good dutie vvhereby both the good name and also the good and comfortable estate of our neighbour may not onely be continued so much as vve may procure but likewise vvhereby the same may be recouered againe if by any occasion they be lost and impaired All this must needes be required according to the generall law of loue to our neighbour whose good name and comfortable estate should be as deare vnto vs as our owne ought to be Shew therefore in the first place which those duties be that are to be performed for the continuance and preseruation of our neighbours good name and of his good estate First it is euery mans dutie to teach and instruct his neighbour in euery good vvay of God wherein he shall perceiue him to be ignorant and to want counsell yea it is euery mans duty to exhort and stirre vp his neighbour to all care and conscience to vvalke in obedience to euery Commandement of God Secondly it is euery mans duty to yeeld euery neighbour his due praise for all his godly vvisedome and care and for euery good grace and vertue in the vvell ordering of his life and to incourage him to continue and increase therein Thirdly God requireth that in all actions or speeches though something doubtfull and suspicious we hope and speake the best of euery good neighbour vntill the contrary shall breake forth and be knowne yet so as in the meane while vve admonish them to vse better aduisement and speedily to remoue all causes of suspition Fourthly that each neighbour be faithfull and trusty in keeping the
against all the Diuels temptations neuer fell the least iot that might be from his most pure and perfect obedience no nothing in any the least thought but abode firmely in his stedfastnesse to the end and remaining for euer a perfect and princely high Priest according to the order of Melchisedech who was both a King and a Priest as we reade in the holy Scriptures Psalme 110. and often repeated in the Epistle to the Hebrewes And beside we haue often heard from the testimonie of many Scriptures that he knew no sinne that he is the Lord our righteousnesse c. Perfect therefore is our redemption by our Prince and Sauiour Christ whereby he hath deliuered vs from all our vaine thoughts and motions and from the verie originall corruption and sinfull contagion of our nature as well as from all our actuall transgressions and rebellions against euerie Commaundemēt of the most holy righteous Law of the Lord our God seeing he continued in all things that are written in the booke of the Law to do them To him therefore together with the same God who is by Christ our heauenly Father and to the holy Ghost three persons one God most wise holy righteous mercifull be all honor and glorie both now for euermore But are we so discharged by our Sauiour Christ that we need not to make any reckening of the originall corruption of our nature and the immediate fruites thereof that is of our vaine thoughts and loose and wandring motions and lustes so farre foorth at the least as we giue no consent to be led by them and to commit the outward actions thereof Nothing lesse for although through the mercies of God because of that reconciliation vvhich our Sauiour Christ hath made by his bloud they shall not be imputed vnto vs vve must neuerthelesse be vvatchfull in striuing against them vve must instantly sigh vp vnto God from the secrets of our soules pray alvvaies for the forgiuenesse of them and for his grace to suppresse them and finally vve must most tenderly cherish all contrarie good motions thoughts and meditations vvhich God by his holy Spirit by the ministerie of his vvord shall put into our hearts It is very true our hearts ought to be as nimble and readie through the grace of God to resist all secret temptations and lusts as our nature is rife and lauish to cause them suddenly to arise and start vp We should be as readie alwaies to pray to God against them as they are prest and readie to solicite vs to withdraw our hearts from God This euill lust and concupiscence of ours must be watched and fought against continually after the example of the Apostle Paule Rom. 7 euen so long as we carie about vs this corrupt nature of ours as against a monster of manie heads Alwaies euill thoughts and motions will haue the first foot in euery matter The Lord in the beginning cursed the Serpent because it was the Diuels instrument to bring sinne into the world when as before there was no euill lust in mans pure nature How we are to repent and obey this Commandement Wherefore seeing euer since the entrance of euill lust this hath bene and is the Deuils secret meanes to entice and draw vs vnto all sinne it ought to be more odious vnto vs then any serpent can be I would heare yet one thing more of you What thoughts and motions do you meane by vaine thoughts and wandring lusts and motions All thoughts motions and lusts whatsoeuer they are they are all of them vaine and sinfull which be not agreeable to the word and will of God and which tend not to the right ends that is to the glorie of God to the benefit of his Church people It is true for as the Apostle saith Whether ye eate or drink or whatsoeuer ye do do all to the glorie of God 1. Cor. 10.31 So we may say whatsoeuer ye thinke mind or deuise let it be to the glorie of God But seeing by the meanes of the contrarie vanitie and euill coueting which is in vs our minds are most feeble and fickle in themselues touching all good thoughts and meditations that we cannot stay our hearts in them we may see from hence most liuely how great and vrgent cause we haue alwaies to lift vp our eyes to our Sauiour Christ who was and is still lifted vp vnto vs like vnto that healing serpent which was lifted vp by Moses in the wildernesse that by faith in him we may obtaine helpe euen a soueraigne counterpoison against the stingings of this venimous serpent who hath so deepely and so deadly conueyed his poison into vs. We may see also what great cause we haue to be continuall in praier to God that it wold please him to sanctifie our hearts that the thoughts and meditations thereof may be acceptable vnto him according to the prayer of Dauid in the 19. Psalme VVe may perceiue likewise what great cause we haue to acquaint our selues with the holy Sacraments and to make due vse from these sensible assurances of Gods loue that thereby we may the rather haue power against the vanitie of our minds c. Let vs learne to make the Lord our portion And let Christ our Sauiour be in steade of al couetable or desirable things vnto vs according to the doctrine which we haue heard out of the 16. Psal and as we reade Song of songs chap. 5.16 that Christ is to the Church in steade of all sweet things It leades vs backe to the first Commandement and thence through all the Commandements yea wholly delectable that is according to the Hebrew word there vsed all whatsoeuer is worthie to be coueted or desired And thus this 10. Commandement which is as it were the period and full point of the Law of God the end as one may say of the race or gole of humane charitie it directeth vs backe againe to the first Commandement and euen to God himself the onely true fountaine of all loue and the most worthie to be loued of all and for whose sake also we should according to this Commandement perfectly loue euerie neighbour according to that which we reade 1. Tim. 1.5 The end of the Commandement is loue out of a pure heart and of a good conscience and of faith vnfained The Law of God therfore as also the obedience thereof may be compared to a circular course the end whereof is as one may say the beginning of the same or to a golden chaine the linkes whereof are so fastened together that no one can be sundred from the whole by reason of their mutuall connexion and knitting together in the which also the last is alwaies next to that which soeuer a man shall recken for the first It is also so large a circuit that no man can euer make his walke out of the compasse or command of it Finally in somuch as loue ought both to begin