and Mal. chapter 2.14.15.16 See Tremel Matth. 19.3.4.5 and 1. Cor. 7.2 The espoused party breaking the faith of her mariage promise committeth adultery though as yet she is not maried and therefore hath the adulterers punishment by the Law of God Deut. chap. 22. verses 23.24 Thus adultery is forbidden howsoeuer it is committed But is there no sinne else forbidden in this Commaundement as a transgression against the law of mariage but only the vnfaithfull breach and violating of the couenant thereof The Lord no doubt forbiddeth euery intemperate and vnreuerend or dishonourable abuse of mariage betwixt those which be already maried yea and all light wanton and vnaduised purposes or thoughts which any haue with themselus to make enterance into that estate hereafter It is true for mariage being in it selfe a very reuerend and honourable ordinance of God Heb. 13.4 there is good reason that it should be euery way reuerendly and honourably both enterprised and dealt with The sinne therefore and errors on either hand are to be auoided Which are the sinnes and errors to be auoided concerning entrance into them aried estate They are partly such as do concerne the mind and inward affection of those that intend mariage and partly such as do concerne their outward persons Which are those that concerne the mind When any do not esteeme reuerendly of mariage as of the good and honourable ordinance of God When such as haue in some measure an honourable estimation of it do not yet in their minding of mariage respect the right ends or not the principall ends principally When such as respect the right ends yea and the principall ends principally yet haue not due care to prepare themselues with meete gifts either for wisedome and gouernement or for an honest and conuenient trade of life and calling to liue and maintaine a family thereby Finally when such as are in some good measure prepared with all meete gifts for their condition and estate do inordinately affect and aspire after mariage with such as be aboue their degree while they suffer their hearts to be stolen away by beauty or riches or any like vaine and dangerous temptation These indeed are sinnes and errours of the mind contrary to the right maner of intending and desiring mariage Now which may the errours be concerning the persons of such as shall intend mariage When either the one or both of them are vnfit either by reason of the first childhood which is not farre inough from the cradle or by reason of that which we call the second childhood which by the course of nature is too neare the graue When such intend to marry who though for yeares they are meete yet the one of them is not meete through some defect in nature or through some noysome or contagious disease But then especially is the enterprise of mariage vnlawfull when the persons so intending are such whom nearenesse of bloud or of affinity and kindred by mariage doth forbid such as God forbiddeth to marrie together in the eighteenth Chapter of Leuiticus It is true and this now last mentioned is that sinne which is called incest because it is a speciall breach of chastity yea as though it should be sayd that such are altogether voyd of chastity whosoeuer regard not to auoyd such incestuous defilements as are here rehearsed Such therefore are the errors and sinnes to be auoided touching entrance into mariage There are also abuses of mariage it selfe as hath bene further mentioned in the former answer but I leaue that to the consideration of those that be maried from the speech which was directed to them for their more particular instruction and admonition that way according to that which is written in diuerse places of the holy Scriptures such as we reade 1. Cor. 7.3.4.5 Leuiticus 18. verse 19. and chapter 12. with some cautions against ceremonious scruple and chapter 15. verse 25. Hitherto concerning the sinne of adultery and of those other errours and sinnes which are against the Law of mariage Let vs now go forward What other sinne of vncleannesse is forbidden in this Commandement beside adultery The Lord our God doth here also straightly forbid those sinnes vvhich are knowne by the name of fornication not onely that vvhich is otherwise called vvhoredome practised in the stewes or brothell houses by common harlots vvhores and strumpets vvith all such as vvill giue them the prise and hire of their vvickednesse but also that vvhich vpon occasion and through speciall temptation is committed by such single persons as neuer committed the like before vvhether they did it in mutuall purpose and promise of mariage vvithout lawfull espousage or after betrothment and contracting vvhile yet the mariage hath not bene solemnized or vvhether they did it vvithout any purpose of mariage or vvith a false pretence thereof on either part which maketh the sinne so much the more grieuous There is no doubt but it doth so as mâ—â—â—e gathered from that Law of God Deut. 22. verses 20.21 And touching common whoredome reade how that is forbidden Leuit. 19.29 and Deut. 23.17.18 There are yet many other sinnes which God forbiddeth in this Commaundement as hath bene declared Rehearse you which they be The Lord doth furthermore forbid in this his holy CoÌ„mandement euery other kind of filthinesse of the body together with all outward prouocations and occasions thereof yea and also euen the very inward consent and lust of the heart after any kind of filthinesse and vncleanenesse of the flesh whatsoeuer There are three parts or branches of this your answer First the Lord beside the prohibition of the former sinnes forbiddeth all other filthinesse of the body Secondly that he forbiddeth all outward prouocations and occasions thereof Thirdly that he forbiddeth the very vncleane lust of the heart In this order therefore let vs inquire of these things that we may see the more fully both into the excellent purity of this Law which forbiddeth and condemneth all filthinesse whatsoeuer and also that we may the better know what great cause we haue to be humbled before God by reason of the most abominable filthinesse which is in our nature vntill we be washed and cleansed from the same by the washing of our new birth in Christ Iesus c. And first which are those other kinds of filthinesse of the body which the Lord doth moreouer and beside all the former forbid in this his Commandement They are either violent deflowring and rauishment vvhether of maide or maried vvife young or old vvhosoeuer and specially all incestuous fornication and adultery Or else they are those abominable actions vvhich be contrary to the lawfull vse of nature such as are those sinnes which may be vnderstood by these three names not once to be named saue onely for necessary admonition and vvarning against them Onans sinne Sodomitrie or buggery with men and buggery with beasts Or last of all when any worketh filthinesse alone with himselfe and is defiled in his body
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
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
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
c 2. Cor. 11.2.3 c. 1. Pet. 5.8 Matth. 13. ver 14.15.19 Luke 8.12 that vve come vvith a mind to fight not onely against our ovvne drowsinesse and manifold indisposition to heare but also against the Deuill vvhome vve shall alvvaies haue our mightie and most malicious and subtile aduersarie to hinder vs in this dutie especially Neuerthelesse for a g Isai ch 2.3 ch 55.10.11 12.13 Iames 4.7 fourth grace necessarie to preparation vve must come vvillingly and chearefully in certaine and sure hope of a blessing from God against all lets and impediments if vve shall in godly maner striue hartily against the same Finally h Matth. 5.13 1. Cor. 4.1.2 Ier. 26.12.13.14.20 it is necessarie that vve haue not onely a reuerend estimation of those Ministers vvhich preach it truely and faithfully but also that vve nourish so good charitable a persvvasion of them that vve be readie to interpret and take in the best part those speeches vvhich may seem to vs to be at anie time most harshly vttered and spoken of them from the vvord to the reproofe of our sinne Hitherto for preparation attention followeth what is needfull hereunto To attention in hearing the vvord of God beside the continued silence of the hearer Act. 13.16 and chap. 12.17 and chap. 15.12 and chap. 16.14 these sixe things are necessarie First an a 1. Thes 1.5 and chap. 2.13 1. Pet. 1.25 assured knowledge and perswasion that it is the vvord of God vvhich is preached to vs. Secondly b Rom. 1.16 Gal. 3.2 Colos 4.1.6 1. Pet. 1.22 c. Iames. 1.18 Act. 2.37 c. and chap. 10.44 and 13.48 and 26.18 Heb. 4.12 2. Cor. 10.4.5.6 that the same vvord of God shall through his blessing be effectuall to all those most excellent vses and ends vvhereunto he hath in his vvisedome and mercy appointed it Thirdly c Matth. 18.3 Isai 11.6 c. Prou. 3.5.6 1. Cor. 13.9 it is necessary to attention that vve retayne an humble and teachable minde vvilling not onely to learne that vvhereof vve be at the first altogether ignorant but also continually to learne that better vvhich vve haue often learned before Fourthly d Iames 1.19.20 2. Sam. 12. Psal 141.5 Prou. 27.5.6 a meeke and patient spirit is necessary to attention that vve may vvillingly admit the sharpe rebukes and corrections of the vvord of God against all our sinnes aswell those that be secret in the corruption of nature as those that be more open in the disorder of life and conuersation Fiftly e Philip. 3.1 2. Pet. 1.12.13 Heb. 23.22 we must hold it necessary to be more and more stirred vp and prouoked by exhortation to vse more and more diligence both in the shunning of all euill in the following of euery thing that is good though for the present it may be we shall thinke that we are carefull and diligent enough and that we stand in no need of so earnest prouocation Finally f Heb. 4.12 all our hearing must be mixed with faith concerning euerie precept and doctrine promise and threatning out of the word of God The last point touching the right manner of hearing the word preached is yet behind What therefore is further to be done of vs that we be not vnprofitable hearers That we be not vnfruitfull hearers of the word after that we haue prepared our selues and yeelded our attention these fiue things following are necessary after that we haue heard the same First g Matth. 13.51 and chap. 16.9.10.11.12 2. Tim. 2.7 Psal 1.2 119.11 1. Thes 5.19.20.21 Act. 17.11 an earnest calling to mind and weying of that doctrine which we haue heard by meditating of it in our owne hearts and by our examining of our selues whether we do vnderstand it and then by examining the doctrine by the word it selfe whether it be agreeable to the Scriptures or no. How the holy Scriptures are to be heard Secondly b Eph. 4.11.12.13 Rom 1.17 chap. 13.10.11 Heb. 5.12 Philip. 1.11 2. Pet. 1.5 c. Ephes 5.15.16 c. 1. Tim. 4.15 1. Cor. 10.17 1. Thes 3.10.12 cha 4.1 a diligent and vnpartiall examination of our selues how we profite in the light of knowledge and in the comfort of faith by our hearing and how we grow more willing and ready to euery good worke thereby and to take all occasions and oportunities therunto with greater delight then before c Psal 19.11 119.11 2. Cor. 2.11 as also hovv we vvaxe more circumspect and watchfull against sinne and the occasions thereof from day to day Thirdly d 1. Thes 3.9.10.11.12 2. Thes 1.3 2.13 Psal 119.162 Nehem. 8.12 thankefulnesse to God if vpon the examination we we find any the least spirituall gaine and increase if otherwise that then we better our preparation and attention and that vve pray more earnestly to God for his blessing then we haue done Fourthly e Iosh 1.8 Psal 37.30 31. Pro. 10.11.31 and. 16.23 Luke 24.13.14.15 Iude verse 20. Mal. 3.16 Matth. 13.36 17.10.11.12.13 18.21 c. Mark 10.10 c. 12.34 Luke 1.34 Act. 2.37 8.34 Rom. 1.11.12 sober and modest conferring one with another and with the Preacher himselfe for our mutuall helpe concerning the things we haue heard Finally f Pro. 2.2 8.32.33.34.35 Act. 2.42.46 1. Pet. 2.1.2.3 Matth. 13.20.21 24.13 verse 28. Iohn 10.27 Colos 1.23 2.6.7 c. continuance in hearing if possibly the meanes may be enioyed without the which care and constancy all former profiting will soone vanish away All these things and if there by any other like to these they are all comprehended in that admonition which our Sauiour Christ giueth Luke 8.18 Take heede how you heare c. whereby also it appeareth how great and manifold cause there is why the same our Sauiour should call vpō vs in speciall manor to labour after the spirituall food of the word which endureth to euerlasting life aboue all bodily foode which perisheth Iohn 6.27 And seeing so many graces are necessary to hearing hence also may all ministers of the word iustly admonish themselues with how great knowledge wisedome and discretion with how diligent study and meditation with how often and earnest prayers with how sincere faithfulnesse and integrity with how pure and feruent zeale of Gods glory with what tender loue and pittie ouer the soules of the people and finally with how longing a desire after their profiting in the precious knowledge and faith of their saluation they stand bound constantly to preach the word yea onely the word of God in season out of season c. Why may we thē looke for no Reuelations now without or moreouer and beside the holy Scriptures as in the former times the seruants of God haue done while yet no part How the holy Scriptures are to be preached and heard or not the whole bodie of the Scriptures were written as they are at this present
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
Abraham as the holy storie plentifully reporteth seeing he was a true worshipper of him c. reade 2. Chron. 20.7 Isa ch 4.18 But in the reason of the commandement which are the words of the curse against Idolaters They are these For I the Lord thy God mighty and iealous do visite the iniquitie of the Fathers vpon the Children vpon the third generation and vpon the fourth on such as hate me What meaneth the Lord when he saith he will visite the iniquitie of the fathers on the children His meaning is that he will seuerely punish this grieuous sin of Idolatrie God indeede doth not visite and make inquisition for sin in vaine but finding it he taketh vengeance of it as we may obserue his proceeding against Sodome and Gomorrha and the cities adioyning Gen. 18.20.21 and chapter 19.23 Read the 1. chapter of Zephaniah where the threatning of the punishment is ioyned with the visitation and search for sinne diuerse times in that chapter And the Lord professeth himselfe specially wroth as we see in this place against this sinne of Idolatrie which he accounteth a spiritual and most filthie fornication Remember againe Ezechiel chapter 16. chap. 8.15 and Iosh 24.19.20 The Curse Yea let vs marke in reading of the holy Scriptures we shall find that the Lord is not more often nor more earnest against anie sinne then against this of Idolatrie Read Deut. 27 15. EZek. 14.34.5 ch 8. vers 8.9.10.11.12 both secret and open which is the peruerting of his whole true religion as hath bene answered in our entrance vpon the interpretation of this commandement What is the punishment and curse which God threateneth Vnquietnesse and turmoile of conscience with many bodily calamities here in this world and after this life euerlasting and most wofull destruction both of bodie and soule in the world to come if it be not preuented by true repentance Reade Psal 16.4 Isa 2.19.20.21 and chap. 8 21.22 ch 16.12 and chap. 47.11.12 c. against the Babylonians and chap. 57.10 c. 20.21 against the Israelites And Hosh 8.7.8 chap. 10.15 1. Corinthians 6.9 1. Peter 4.3.4.5 and Reuel 22.15 But why doth God call Idolaters haters of him seeing they say they do that which they do of singular loue deuotion and zeale which they beare vnto him Because Idolaters can no more loue God in truth then the adulterous woman can loue her husband howsoeuer she speaketh him faire and flattereth with her lippes This indeede doth the Lord giue all Idolaters plainely to vnderstand if they had grace to see But that we may hast forward the threatening as we see is not made against Idolaters themselues onely but also against their children and posteritie to the third and fourth generation Is not this vnequal thinke you that God should punish the children from one generation to another for the fathers offences It is rather of wonderfull mercie that he doth so graciously limite and restraine the curse seeing he might iustly withdraw his grace from the whole posteritie of the Idolaters as from an illegitimate and bastardly seede seeing he hath asmuch as in him lyeth made the condition of the couenant of this spirituall mariage vtterly voyd and frustrate Yea and herein also doth the wonderfull mercie of God more clearely vtter it selfe because he doth not so cast off the next generations of the idolaters but whosoeuer of them will forsake the sinne of their fathers and be true worshippers of him they shall not onely be accepted themselues but the couenant also shall in them be renewed to their children and posteritie for euer whosoeuer among them shall abide faithfull therein Reade Ezek. chap. 18.1 c. to the end and chap. 20.18.19.20 reade also Psal 78.4 c. 7.8 and Ier. 3.1 Hosh 3. Here therefore is wonderfull mercie indeede And further also the verie curse it selfe serueth to exceeding gracious purpose that is both to feare parents from idolatrie euen for that loue they ought to beare to their posteritie welfare of their children both in soule and body and also to withdraw children from the example of their idolatrous parents which is for them a verie daungerous inducement to idolatrie and so to the vtter vndoing of all that should come of them to the third and fourth generation by a pitifull interruption of the course of Gods mercies toward them But all this concerneth those children that liue to come to knowledge What is to be said of those children of Idolaters which dye before they can discerne of the Idolatries of their forefathers shall all such be condemned They are doubtlesse in a feareful estate neuerthelesse we must in feare and reuerence leaue the secret iudgements of God to himselfe who will in due time shew himselfe most righteous in all his vvayes So said Moses Deut. 29.29 Secret things belong to the Lord our God c. Yet thus far may we be in good hope that notwithstanding they are cut off from the benefite of the couenant of the Law which is not made to thousands but vpon condition of the childrens faithfulnes in their generations after the example of their godly parents some of them may be saued through the grace of that couenant which was made to Abraham according to the free electiō of God in Christ Iesus before this couenant of the Law was made and which is established vpon better promises Heb. 8.6 Hitherto of the curse against the transgressors of this Commandement which as was said is the first part of the reason The Blessing the second part followeth In what words is that contained In these For I the Lord thy God do shew mercie vnto thousands to such as loue me and keepe my commandements What is that mercie which the Lord will shew them He will blesse them with all blessings of this life so farre as shall be good for them but more specially he will giue them abundance of true spirituall comfort here in this world and euerlasting happinesse and glorie in the kingdome of heauen Yea he will bestow these mercies not onely vpon themselues but also vpon their posteritie to a thousand generations That is euen to the worlds end and for euer and euer Reade Deut. ◠9. and Psal 105.8 So great is the largenesse of Gods most gracious couenant to all that truely loue God in dutifull and thankefull regard of his most tender as it were mariage loue toward them and in loue as a fruite thereof do purely and chastly worship him and keepe his commandements For the loue of God in vs is the immediate roote and fountaine of all our obedience euen as his loue toward vs and the sweetnesse thereof apprehended and felt in our harts by faith is the original first cause of our loue to him But shall all the posteritie of the true worshippers of God be thus blessed and saued without exception No but they onely which keepe couenant with the Lord following the
3.16.17 Now touching the second point of the answer that the name of God is vsed in the holy Scriptures for God himselfe it is euery where euident For in this respect the seruants of God are sayd to call vppon his name to feare his name to blesse his name yea to giue all praise and glory to his name which excelleth all prayse c. Psalme 115.1 and Nehem. 9.5.6.7 c. The name of the Lord is vsed thus to note the Lord himselfe because he is among his people and ought to be among all of the most excellent and renoumed â—ame and fame reade Micah 6.9 and Psalme 20 8. and Isa 29.23 To sanctifie the name of God and to sanctifie the holy one of Iaacob is all one As also in the Lords prayer Hallowed be thy name And finally for this cause it is that whatsoeuer is attributed to the Lord himselfe is ascribed to his name as Zach. 14.9 One Lord and his name is one And euery where in the holy Scriptures his name is sayd to be eternall and to endure for euer to be holy to be glorious to be fearefull and to be mightie both for the defence of his seruants Prouerbs 18.10 and for the ouerthrow of his and their aduersaries Psalme 44.5 and Psalme 118.10.11.12 The rest of this point is plaine by that which hath bene already sayd Let vs therefore go forward What is it to take the name of God The name of God is taken of vs two manner of vvayes Shew how that is Either in speech and by woid of mouth Or in profession of Religion and vsuall course and trade of life It is true for first in speech we take the name of God in such sense as we say a man taketh vp a saying sentence or prouerbe when he vttereth and speaketh the same according to the same vse of this phrase of speech Amos chap. 5.1 Psa 16.4 and Numb chap. 23. and chap. 24. sundry times Balaam tooke vp or vttered his parable c. And touching the second kind of taking the name of God in the profession of his name and religion and in the vsuall course of our life reade Acts 9.15 Ieremie chapter 15.16 Isa 43.7 Reue. 14.1.4.5 Sinnes forbidden And are we not all baptized into the name of the Father of the Sonne and of the holy Ghost Wherefore it is meete that all should liue to the glory of his name as we are afterward further to consider reade Micah 4.5 and Zach. 14.20.21 Reade also Ier. chap. 15. verse 16. and Ioel. 2.17 and Mal. 2.7 and 1. Cor. 4.1 where we see how Ministers of the word of God beare his name And for ciuill Magistrates reade Psal 82. I haue sayd yee are Gods or mighty ones that is powers ordained of God as the Apostle Paule calleth them Rom. 13. yea 1. Cor. 7.22 He that is in the estate of a bond-slaue to meÌ„ is the Lords free seruant whosoeuer doth truly beleeue in the name of Christ and obey his Gospell Now therefore in the meane while what is it to take the name of God in vaine It is either by word of mouth so lightly and vnreuerendly to speake of God his title vvord or vvorks and namely by vaine oathes accustomed swearing and vowing or else in the course of life and conuersation to vvalke so slowly indiscretly and vnconstantly or any other way so vnbeseeming the profession of the name of God that God hath no glory but rather is dishonoured by any in his seuerall vocation and calling And among these loose liuers the name of God is so much the more vnworthily taken in vaine by how much any hauing more speciall gouernment and charge ouer others either in publike or priuate gouernement do neuerthelesse leaue them to their owne liberty to talke to walke according to their owne vaine minds and affections vvithout due restraint and correction Yea though they run not by and by into any notable extremity outrage either in word or in deed Yea though as yet they are not growne to abuse their liberty so grosly as did the children of Eli 1. Sam. 2.12.13 c. to the 26. verse and againe chap. 3.13 And though a man in his owne person do not dishonor God by any haynous sinne as Dauid did at a certaine time reade 2. Sam. 12.14 or as many of the Iewes did Rom. 1.23.24 Against idle light foolish and iesting speeches as it is the disposition of some to delight in merry inuectiues against women and to put off all graue and religious communication by pleasant conceipts c. Reade Math. 12.36.37 and Ephes 5.4 and Eccle. chap. 11.9 These things do not beseeme the seruants of God who ought to be sober and graue in all their speech communication as hereafter will appeare See Psal 106.33 Moses vnaduised speech punished Against vaine oathes and accustomable swearing reade Math. 5.24 c. and Iames 5.12 Against loosenesse of life and the actions thereof in the seruice of God reade 1. Sam. 15.13.14.15 the example of Saule Consider it also in the example of Demas 2. Tim. 4.10 The rest of this answer is euident from that which hath bene already alledged Only it seemeth necessary in this place to giue some speciall admonition against the abuse of Gods name by shewing how manifold wayes it may be and is vsually abused of vs in our common speeches For the which reade Virell in his Treatise of the principles and grounds of Religion page 121. concerning this third Commandement But is there nothing else forbidden in this Commandement Seeing the Lord forbiddeth all negligent regard of giuing glory to the name of God in honest lawfull holy callings by mixing vaine oathes and vowes or by making any irreuerend mention of the name of God in speeches otherwise tollerable and good it must needs be that he doth much rather condemne all vnlawfull and vngodly callings all apostacie and falling from the truth and profession of his name all swearing by that which is not God all periuries and blasphemies together vvith all other pollutions of God his most holy and glorious name in wicked enterludes in dice-play in fortune telling in charmings in sorceries coniuration and vvitchcraft vvhether tending to finding or loosing to healing or to hurting by the helpe of the Diuell and likewise all wrathfull cursing and banning of others either man or any other creature vvith all rash imprecations and vvishes against our selues and euery other like notorious abuse vvhatsoeuer it be It must needes be so for the which reade Psalme 58.16 c. to the end of the Psalme reade also Mal. 1.6.7.8 And if negligence or lightnesse and in discretion in lawfull and holy callings be a taking of Gods name in vaine how much more do they sinne who are shamelesly bold and presumptuous fierce and raging or fraudulent and crafty in wicked and vngodly professions and practises whether in false religion as Reuelation chapter 9. or in mechanicall crafts as
most plentifull manner open his storehouse and as it were setteth out his most precious merchandize both victuall and Iewels for the nourishing and beautifying of the soule to be bought freely and without monie of all that be desirous to be fed and inriched by them althogh they be able to bring nothing worthie to be exchanged for them Reade Isa 55.1.2.3 Ho euerie one that thirsteth come ye to the waters c. ye that haue no siluer come buy and eate c. Wherefore seeing it is a commandement of so great importance so beneficiall and of so necessarie and manifold yea of so vniuersall good vse let vs continue our diligence without wearinesse to make our inquirie into the right vnderstanding and vse of the same And first of all in so much as the Lord in the manner of the publishing of this Commandement hath made it notable by distinguishing of it so as it may diuers wayes be discerned from all the rest of the Commandements Shew therefore in the first place which those differences and distinctions are The first difference whereby the Lord hath distinguished this his fourth Commandement not onely from all the Cammandements of this first Table but also from euerie Commandement of his whole Law is that he doth not onely say Thou shalt keepe holy the Sabbath day but Remember that thou keepe it holy The second difference is that he hath published and set it downe both affirmatiuely commaunding the good duties and also negatiuely with an expresse prohibition and forbidding of the contrâ—â—ie euill The third difference is that he layeth an expresse charge vpon all those that haue anie gouernement ouer others either priuate or publike ciuill or ecclesiasticall that they do not onely remember and regard their owne dutie therein but also that they looke to those which be vnder their gouernement that they together with them selues do sanctifie and keepe holy the Lords Sabbath Duties commanded The fourth difference is that he vseth more reasons to persvvade vnto the obedience of it then he setteth dovvne concerning any other of his Commandements All is true which you answere and the differences which you mention are so plaine and euident that we neede not vse many words to shew it to be so Let vs therefore proceede For what causes especially hath the Lord by these notable differences distinguished this Commandement from all the rest in the diuerse maner of the publishing of it He commandeth vs first of all to remember his Sabbath to keepe it holy partly to point vs backe to this his first and most auncient institution of it from the beginning of the vvorld euen from the very next day after that mankind vvas created and partly to admonish vs by all good and well aduised foresight to prepare our selues and to dispose of all our ordinarie vvorkes businesse in so vvise and discreet an order as vvithout all vnnecessarie disturbance and hinderance vve may sanctifie and keepe holy the same These things thus obserued let vs now come to the argument and matter of the Commandement proceeding in the same order which hath bene st downe in the beginning And first touching the sense and meaning of this Commandement What are the good duties which the Lord requireth in it The Lord doth generally commaund tvvo things in this holy Commaundement Which are they First that euery seuenth day all his people of euery estate condition do rest and cease from all the ordinary labours and exercises of their bodies and from all studies and discourses either in their ovvne mindes by themselues or one vvith another by speech and communication concerning anie vvorldly though in themselues lavvfull and honest affaires and businesse vvith anie respect of vvorldly gaine or earthly pleasure delight Secondly and that also more principally God commaundeth that all and euerie one of and amongst his people do vvith all holy care and ioyfulnesse of heart vpon euerie such day of holy Sabbaths rest exercise themselues both publikely in those partes of the day vvhich are and according to Gods Commaundement ought to be appointed to the publike duties of his worships and also priuately all the rest of the day in and about the holy things of God euen such as do directly concerne his glorie and our ovvne spirituall edification and comfort in the way of eternall saluation And in either of these respects he layeth the speciall-charge vpon those that haue gouernement ouer others as was ansvvered before It is true and we shall haue further occasion hereafter to consider of it more fully Either part of this answer is lightsome enough from the words of the Commandement The first in the 10. verse the second in the 8. verse Now let vs go forward Which are those bodily labours studies and discourses either in the thoughts and meditations of our owne heartes alone or in talke and communication with others which the Lord commaundeth all to rest and cease vpon his Sabbath daies Euerie husbandman and manuall artificer or other occupier and shopkeeper must cease their vvorke both in the field abrode or in the barne shop or vvarehouse at home for that day yea euen in seed-time and haruest must they cease or though anie vvorke-man vvere in Church-vvorke as vve vse to speake All fayres markets and marchandizing must cease for that day All assizes and Sessions vvith their examinations pleadings and iudgements all summoning and arresting both in Ciuill and Ecclesiasticall Courts and all their proceedings must cease for that day All Scriueners must cease their drawing and making of their instruments and writings All studies and actions of humane literature and learning in Vniuersities and all other scholles whether for reading writing or disputation must cease for that day and giue place to the highest and most necessarie studie and learning yea euen the ordinarie course of the studies of Diuines must be ceassed that the duties of Gods worship may be practised of them with the rest of the people The Phisition must cease his vsuall studying prescribing and ministring of bodily Phisicke to others that he may seeke after the health of his owne soule The traueller must cease his trauell that he may learne the way to the kingdome of heauen The victualler and tauerner of Inne and euerie other victualling house must cease their ordinarie victualling least they famish their ovvne soules All mustering and trayning of souldiers for voluntarie and offensiue vvarres must cease that vve may learne to fight the Lords battels against the world the flesh and the Diuell which are the most capitall and deadly enemies that we haue Finally euerie one must cease the ordinarie course of the businesse and labour of his vvorldly office and calling that he be not either altogether withheld or by anie meanes distracted in his mind from the the spirituall seruice and worship of God when he is bodily present For the proofe of these things read Exodus 34.21 Neh. 13.15 Exod. 31.1 c. and verses 12.13
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
Law two things seeme worthie to be considered in this place The first why the Lord doth not rest in the former Commaundement which is a perfect Law for the well ordering of all society if it were throughly obserued The second why this Commaundement forbidding murther hath the next place after that What haue ye learned for answer to these things The scope of it First the Lordresteth not in the former Commandement only because that contempt of good order and gouernement which reigneth in our nature breaketh foorth into sundry outrages and mischiefes which he saw likewise necessary that they should be expresly mentioned and straightly forbidden Secondly he giueth the Commaundement against murther the next place because not onely in the account of man but also euen in the estimation of God himselfe life is more precious then anie other vvorldly thing vvhich man enioyeth And further also it hath the next place to the end that all vvhich haue any power and gouernement may see vvhat that is vvhich as touching humane society they stand chiefly charged with and that also euen to this ende that the blessing of long life promised in the former Commandement might not by any contrary attempt of any man be any vvay hindred or interrupted These indeed are the reasons both why the Lord endeth not his Law in the former Commaundement though one would thinke that it alone might suffice for the well ordering of all humaine societie and also why he placeth this our present Commaundement nexte after that Let vs now come to the interpretation And first what meane you by murther which is the onely finne expresly forbidden in it Murther is the vniust and malicious or vvilfull taking away of the life of any of mankind by any of the same kind or of our owne life by our selues by vvhat vvay or meanes soeuer it may be It is true thus farre doth murther reach But is there nothing else forbidden in this Commaundement Yes God doth not onely forbid all outward euils whereby this wicked murther is occasioned but also all inward and corrupt affections from whence it springeth or whereby it is any way furthered and perfected Sinnes forbidden Yea the Lord in this commandement straightly forbiddeth the euill thought of murther with all crafty deuises and practises wherewith any do lye in wayt for bloud It must needs be so else should not the Law of God be perfect for as our Sauiour Christ sayth out of the heart come euill thoughts murthers c. the which do defile a man Math. 15.19.20 Such was the murtherous thought of Esau against his brother Iaacob Gen. 27.41 Reade also Ezek. 22.6 Which are those outward euils whereby murther is occasioned Sower disdainfull and wrathfull countenances taunting and reuiling speeches captious quarrelling and fighting These are the more immediate forerunners and occasions of murther as daily experience sheweth For the sword would not be so rashly drawne as it is wont if the tongue could be kept in the scabbard as it ought to be and if the countenance and behauior were so amiable as it should be c. But let vs go on Which are those inward affections of the heart from whence murther springeth and whereby as by the secret and whispering accessories and abbettors murther would be perfected if God should not graciously stay and hinder it They are partly such as be contrary to the vertues which are required to harmlesenesse and innocency touching mans person and life And partly they are such as be contrary to the vertues of helpfulnesse concerning the reliefe succour and comfort thereof These kinds of euill vnkind and troublesome affections are indeed the breeders and hatchers of all violence and bloudy murthers All which contrary affections both to harmelesnesse and also to helpfulnesse though they all consent in doing of hurt yet for the helpe of our vnderstanding and memories we will follow this order of distinction here in this negatiue part of this Commandement because it is the fittest order to be held afterward in the affirmatiue part of it Touching the first branch therefore of the distinction Which are those euill affections which be contrary to the vertues of harmelesnesse and innocencie touching mans person and life They are of three sorts Which are they First the contraries of meekenesse Secondly the contraries of tractablenesse or gentlenesse and easinesse to be intreated Thirdly the contraries of peaceablenesse Of these therfore let vs now henceforth inquire And first which are the contraries of meekenesse They are these which follow 1 Pride in that euerie man thinketh too highly of himselfe 2 Enuie and repining at our neighbours prosperitie 3 Rash and vnaduised anger when no iust cause is giuen 4 Treafenesse or hastinesse to anger when one is teachie and tangle vpon euerie light and trifling occasion 5 Immoderate and bitter anger though there be neuer so great cause giuen 6 Desire or purpose of reuenge though reconciliation hath bene sought yea though satisfaction and recompence hath bene tendred and offered as sometime it falleth out 7 Finally impatience the fruites whereof are restlesse murmuring with cursed exclamation and complaining The contraries of tractablenesse or gentlenesse easinesse to be intreated are next Which are they On the one hand too great softnesse or a seruile and timorous kind of blockishnesse when any shall passe by great abuses against their person and life or against anie that belong to them and haue no care to vse the lawfull meanes which God hath appointed for the remedying thereof such as are priuate rebuke and if that will not preuaile publike complaint to the magistrate for the punishment of such as shall go on in harmefull and mischieuous practises without all regard of amendement or of seeking any priuate reconciliation On the other hand hardnesse to be intreated when reconciliation is sought Now in the third place which are the contraries of peaceblenesse the which God doth likewise forbid in this Commaundement In one extremitie cowardly yeelding to vnlawfull conditions of peace or to peace it selfe in such cases as we ought to vse constant resistance In the other extremitie first vnapeaceablenesse in such cases wherein we ought to seeke and follow after peace with all men Secondly contentiousnesse or a delight in an obstinate course of brawling and contention Thirdly inueterate hatred or rancor and malice All these are the contraries of the vertues belonging to harmelesnesse and innocencie touching the life and persons of men Shew furthermore which are the contraries to the vertues which belong to helpefulnesse concerning the reliefe succour and comfort of life These are likewise of three sorts Which are they First the contraries to the vertues of peace-making Secondly the contraries to those vertues which belong to the repelling of iniuries Thirdly the contraries to the vertues which serue to the well placing and bestowing of benefites Let vs therefore likewise inquire of these in the same order as we haue alreadie done of the former And
of Naboth shall dogges euen licke thy bloud also saith the Lord 1. Kings chap. 21.19 Yea let vs marke that the Lord threateneth the heauie curse against king Ahab although he was sicke and kept his chamber when Naboth was by false witnesses brought to his death so as it might seeme that he had no hand in it Yet because it could not be but he must vnderstand of Iezabell his wiues practise against Naboth for it was done in a publike solemne manner Therefore because he stayed it not God punisheth him as if he had bene the principall agent But not onely Ahab was accursed but Iezabell also as it followeth in the same text What was her curse The Lord saith likewise concerning Iezabell The dogges shall eate Iezabell by the wall of Israell verse 23. And yet further against Ahab in the 24. verse The dogges shall eate him of Ahabs stocke that dyeth in the citie and him that dyeth in the field shall the foules of the ayre eate The accomplishment of these curses we reade first against Ahab in the very next chapter verse 38. and against Iezabel though she ouer liued Ahab and also against Ahabs stocke 2. booke of the Kings chapter 9. verses 6.7.8.9.10 and verse 30. c. to the ende of the Chapter Reade also Iudges chapt 9. vers 23. c. Reade in the booke of the Martyrs how fearefull the ends of cruell persecutors were both of Emperours and others But there be other that go yet something more closely to worke then if they should so openly forge wrong for a law What is the curse against such Cursed be he saith the Lord that smiteth his neighbour secretly and all the people shall say Amen Deuteronomy 27.24 And verse 25. Cursed be he that taketh a revvard to put to death innocent bloud and all the people shall say Amen What is the curse against him that cruelly hacketh and mangleth anie mans flesh albeit he do not pursue him to death Eye for eye tooth for tooth hand for hand foote for foote c. saith the Lord by Moses Exod. chap. 21. verses 24.25 And Iudges 1.6.7 Adombezek hauing the thombes of his hands and the toes of his feete cut off saith thus in the guiltinesse of his conscience against himselfe Seuentie Kings hauing the thombes of their hands and of their feete cut off gathered bread vnder my table as I haue done so God hath rewarded me This is the law of reuenge which God both commaundeth his Magistrates and also practiseth himselfe And let vs obserue that this curse is threatened in speciall maner against those that deale iniuriously and cruelly against the poorer sort the widow the fatherlesse the straunger the blind the lame c. because they are most succourlesse Reade Exod. 22. verses 21.22.23.24 And againe Deuteronomy 24.14.15 and chapter 27.18 Cursed be he that maketh the blind to go out of the way c. And Prouerbes chapter 22. verses 24.25 Rob not the poore because he is poore neither oppresse the afflicted in iudgement For the Lord will defend their cause and spoile the soule of those that spoile them Read also Isa 1.23 and Ierem. 5.28 VVhat is the curse against the vsurer which spoileth the poore that way Shall he liue saith the Lord that hath giuen forth vpon vsurie and taken increase He shall not liue seeing he hath done this abhomination he shall dye the death his bloud shall be vpon him Ezek. 18.13 There are some as was said before euill instruments of mischiefe who carry tales to shed innocent bloud is there any curse for such Dauid the seruant of the Lord saith they were accursed before the Lord which by false suggestion stirred vp king Saul against him 1. Sam. 26.19 And Ezek. 22.9 It is one of those grieuous sinnes for the which the Lord gaue his people into their cruel enemies hands In thee saith the Lord are men that carie tales to shed bloud Reade also Dan. chap. 6.4 c. 11. c. 24. There are besides these some who though they put not their hand nor giue counsell c. to murther and crueltie yet when they see it done or heare of it they reioyce at it are such vnder the curse of this Commaundement He that mocketh the poore saith king Salomon reprocheth him that made him and he that reioyceth at destruction shall not go vnpunished Prou. chap 17.5 Reade also Prou. 24.17.18 Be thou not glad when thine enemie falleth c. But that we may go forward what and if a man abstaine from murther and crueltie and onely neglecteth to stay cruell practises when there is power in his hand to do it is there any curse for such In the booke of the Iudges chap. 5.23 Curse ye Meroz said the Angell of the Lord curse the inhabitants thereof because they came not to helpe the Lord to helpe the Lord against the mightie Marke how the Lord accounteth himselfe to be forsaken and neglected when anie refuse to succour his people in time of their daungers What is the curse against those that neglect to shew mercy to such as be poore impotent and distressed people though they be not pursued by the outward violence of aduersaries There shall be iudgement mercilesse against such as shew no mercie In the Epist of Iames chap. 2.13 And our Sauiour Christ saith of all such Matth. 25.41 Depart from me ye cursed into euer lasting fire which is prepared for the Diuel and his Angels Consider also to this purpose the parable of the rich voluptuous and vnmercifull man Luke 16.19 c. Thus they that be not mercifull where mercie ought to be shewed are accursed is there anie curse against those that neglect to do iustice for the cutting off of those that be cruell murtherous persoÌ„s Yes for bloud vnreuenged defileth the whole land Numb chap. 35. toward the end of the chap. And Prou. 17.15 He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord and therefore it cannot be but they must be in a cursed estate It is true it is verily an accursed thing to be abhorred of the Lord and to be accounted vncleane and defiled before him Reade 1. Sam. 15. The Iudgement of God was against King Saul for sparing Agags life contrarie to his commaundement Reade also 1. Kings 10.24 the iudgement of God against king Ahab for the sparing of the king of Aram. Reade further 2. Sam. 21. and 1. Kings 2.31.32.33 Now what is the curse against such as vse reuiling and quarellous speeches the propertie whereof is to prouoke to fighting and murther if they should haue the full course In the 5. chapter of Matth verse 22. our Sauiour Christ affirmeth that whosoeuer saith to his brother Raca shall be vvorthie to be punished by a counsell And vvhosoeuer shall say foole shall be worthâ—e to be punished with hell fire And 1. Corinthians 6.10 the Apostle Paul saith No raylers shall inherite the kingdome of God To
God Euerie kind of vncleannesse is abominable in his sight Fornication doth greatly prouoke his anger Adulterie doth set it on fire Incest causeth it to breake foorth into a flame The sinnes against nature draw downe fire and brimstone to consume all from heauen The blessings follow and they are either such as do more generally and ioyntly belong to chastitie The Blessings both in single life and in the maried estate or else they are such as belong partly to chastitie in single life and partly to chastitie and faithfulnesse in the mariage couenant First therefore which are the ioynt blessings of all that liue chastly temperately and soberly aswell in the one estate as in the other It is a great blessing to either sort that they are preserued set free from the former curses both of soule and bodie of life goods and name the which the Lord threateneth against all vnchast intemperate and wanton persons But their blessing is yet greater in that they may with the vnspeakeable comfort and peace of a good conscience looke for the blessed appearance of our Sauiour Christ to their eternall saluation at the day of the last iudgement Titus chapter 2. verses 11.12.13 And Matthevv chapter 5. verse 8. Blessed are the pure inheart saith our Sauiour himselfe for they shall see God He meaneth that all such shall see him to their vnspeakeable comfort and enioy the happinesse of his glorious presence c. Reade also Ezek. 18.6.9 But let vs more particularly consider of the blessing belonging to chastitie in either estate of life And first what proofe haue you concerning the blessing of those that liue chastly in single life We may behold it in the example of Ioseph whom God not only deliuered from the false slaunder of his Lady or mistresse this vvay but also he turned it to be a meanes of his aduauncement to a higher degree of vvorldly honour for the singular benefite of the Church of God Genesis chapter 39. and chapter 41. c. We may see it also in that law of Moses vvherein God graciously prouideth by an ordinarie course of iustice for the defence of the mayde falsely accused of dishonestie Deuteronomy chapt 22. verses 18.19 Finally concerning the vnmaried vvhether man or woman mayde or vvidow vvhosoeuer haue so speciall a gift of God that they can liue chastly without the helpe of mariage vvhich hath diuerse incumbrances going vvith it and if they haue care to vse it to the right end the Apostle Paule saith that they are the more blessed in that respect so long as it shall please God to continue that his gift bounteous grace vnto them 1. Corinth chap. 7. This point indeede is fully disputed and determined in that Chapter but with no preiudice against the maried estate specially as touching those that haue not the gift to liue chast without it Concerning the blessing of chastitie in single life reade verses 1.7.8.25.26.27.35 and so forth to the end of the chapter Now what is the blessing of those that liue chastly temperately purely and soberly in the maried estate We may perceiue it by that defence which God gaue vnto Abraham and Sarah Genesis chapter 20. and to Isaac and Rebecca Genes 26. And also in that he promiseth to cleare the honest vvife falsly suspected of dishonestie by her iealous husband as we reade in the fift chapter of the booke of Numbers concerning the law of iealousie verse 28. If the woman be not defiled saith the Lord but is cleane she shall be free from the curse and she shall conceiue and beare And further as the Apostle Paule teacheth through bearing of children the wife continuing in faith and loue and holinesse with modestie shall be saued 1. Tim. 2.15 And the Apostle Peter 1. Epist chapter 3. and verse 7. affirmeth that both Christian husbands liuing with their vviues as men of knowledge and their wiues also vvhich liue purely and trust in God are heires of the grace of life promised to them in Christ Iesus Yea sometime God sheweth this speciall mercie that the beleeuing wife is a meanes of her vnbeleeuing husbands saluation and the beleeuing husband a meanes of the saluation of his vnbeleeuing wife 1. Cor. 7.16 Reade also Psalme 128.1 c. and Psalme 127.5 For as barrennesse is reckened for a curse against the vncleanenesse of such as haue defiled themselus as we reade Leuiticus chapter 20. verses 20.21 and sometime euen for intended adulterie Euerie one of vs is a damnable transgressor as Genesis 20 17.18 so is fruitfulnesse the blessing of a chast and sober life in holy mariage It is true indeed that some honest women are barren for some other causes as the Lord seeth meete and it may be for the sinne of the husband It is true also that some vncleane persons who liue vnchastly in mariage haue children but that is to be accounted a blessing of God vpon the innocent partie and not for the husbands or wiues cause which soeuer of them be wicked and vnfaithfull to the other These and if there be any such like they are the gracious blessings of God vpon those that shall obey this his holy and pure Commaundement Hitherto therefore of the whole interpretation doctrine of this seuenth Commaundement The vse is now last of all to be considered Haue you perfectly obeyed this holy Commaundement of God in so pure and chast a life both in thought word and deede that you may thinke your selfe worthie to escape the curse and fierce wrath of God and to be partaker of the blessing It were a great sinne in me if I should thinke so for as I haue bene borne in sinne and conceiued in iniquitie that is to say euen as I am from the beginning through the corruption of nature disposed to all other sin so and that also in a speciall maner am I inclining to the transgression and disobedience of this Commaundement And as I grow in yeares so I haue cause to feare that I shall increase in the breaking thereof vnlesse it shall please God to preserue me from the same by his grace and fatherly affection vvhich blessing I do humbly and hartely begge at his hands God of his infinite mercie euen for Iesus Christ his sake blesse and preserue you and vs all from so great an euill For that which you do confesse against your selfe according as you are truely taught out of Gods holy word that you ought to do and namely from the fift verse of the 51. Psalme where king Dauid by occasion of his fall maketh the same confession against himselfe the same is likewise to be acknowledged of euerie one of vs though as touching actuall transgression some haue offended more then other according as we are elder in yeares or haue bene more negligent in resisting the vehement temptations of these sinnes For as the holy Prouerbe sheweth there is a growth in sin as there is a proceeding in yeares if it be not by
this life and the things that belong to the comfort thereof Of this kind of more open and professed theft there was a most grieuous practise of man-stealing among the Israelites selling them to the heathen What is the punishment which God in his ciuill iustice appointeth vnto it That thiefe shall dye saith the Lord so shalt thou put euill away from among you Deut. chap. 24. verse 7. This is a very great sinne to betray any mans libertie specially the libertie and freedome which any of Gods people haue with their brethren in the worship of God c. as Dauid complaineth in the 1. of Sam. 26.19 And therefore the punishment of this theft is increased by a more grieuous temporall punishment The greatnesse of this sinne may euidently appeare by the contrarie patronage which the Lord graunteth vnto him that shall flie from the heathen to his people for the loue of their religion as we reade Deut. 23.15.16 Thou shalt not saith the Lord to Israel deliuer the seruant to his maister which is escaped from his maister vnto thee He shall dwell with thee euen among you in what place he shall chose in any of thy cities where it liketh him best thou shalt not vexe him c. Of this kind of sinne as hath bene shewed before is the stealing away of any mans daughter or sonne out from his gouernement though it be not to sell them to straungers but to marrie them at their disposition they hauing no right to deale in that action And seeing it is of this kind of sinne it cannot be doubted but the like curse and punishment from the wrath of God belongeth vnto it And though any be spared in this life yet without repentance no thiefe shall escape the spirituall sentence and iudgement of God as 1. Cor. 6.10 No thieues shall inherite the kingdome of God What is the curse against the publike magistrate whosoeuer amongst them either inferiour or superiour do execute iniustice vnder pretence of iustice he sitting in the seate of iustice and specially when he doth it against the fatherlesse and widow In the 23. chapter of the Prouer. vers 10.11 thus we reade Remoue thou not the auncient bounds neither enter thou into the fields of the fatherlesse For he that redeemeth them is mightie he will defend their cause against thee And Deut. 27.17 Cursed be he saith the Lord which remoueth his neighbours mark and all the people shall say Amen Likewise verse 19. Cursed be he that hindreth the right of the straunger the fatherlesse and the widow and all the people shall say Amen Here againe call to mind the iudgement of God against king Ahab and Queene Iezabell for their cruell iniustice against Naboth Reade also Prou. chap. 22. vers 22.23 and Ierem. 22.13 c. 24.25.26 Amos 4.1 c. Micah 3.9.10.11.12 Zephan 3.1.2.3 What is the curse against such Land-lords as ioyne house to house and lay field to field that they themselues may dwell alone The Lord pronounceth a fearefull wo against all such Isa chapter 5. verses 8.9.10 Wo vnto them saith the Lord by his holy Prophet that ioyne house to house and lay field to field till there be no place that you may be placed by your selues in the midst of the earth In my hearing that is in the Prophets hearing saith the Lord of hostes Surely many houses shall be desolate euen great and faire without inhabitant For ten acres of the vineyardes shall yeeld but one Bath and the seede of an Homer shall yeeld but an Ephah What is the curse against the priuate person which practiseth theeuish deceite in some honest calling and vnder the profession of Gods true worship and religion The gathering of treasure by a deceitfull tongue saith king Salomon is vanitie tossed too and fro of them that seeke death Prouerbes chapter 21.6 Reade also Prouerbs 13.11 The riches of vanitie shall diminish And chap. 22.16 He that oppresseth the poore to increase himselfe and giueth to the rich shall surely come to pouertie Reade also chap. 20.17 Amos chapter 8.4.5 c. and Micah 6.10.11.12 c. the curse threatened against those that vse false weights and sell corrupt wares for good And no maruell for the false ballances are abomination to the Lord Prou. 11.1 Reade also Zacharie chapter 5.2.3.4 where note the grieuousnesse and greatnesse of the curse from the description of the greatnesse of the booke which was represented to the Prophet And note also that when vniust dealing is countenanced by lying and swearing that the theft is made the more hainous thereby And yet alas this practise is vsuall almost in euerie occupiers shop c. And therefore iustly may we feare that the grieuous curse of God is euen alreadie entring in at the doores c. A speciall iudgement of God as I haue heard it verie credibly reported fell vpon an Ostler in the citie of Norwich who fell in dispaire of Gods mercie because he had defrauded the poore trauelling horses in their allowance of hay and prouender Yea in the terrour of his conscience he thought his sin the more vnpardonable because he had iniured the pore beasts which could not complaine of the sinfull wrong done vnto them c. What is the curse against him that keepeth backe the hyred seruants wages The Lord will come neare to iudgement and be a swift witnesse against such Mal. 3.5 And Iames 5.1 many miseries shall come vpon them Reade also Deut. chap. 24.14.15 What is the curse against the seruant that practiseth deceit for his maisters aduantage In the day of the Lords sacrifice I will visit saith the Lord all those that daunce vpon the threshold so proudly vvhich fill their Maisters houses by crueltie and deceit Zephan chap. 1.9 What is the curse against him that is any way partener with a theefe though he be not the principall agent He that is partner with a theefe saith king Salomon hateth his owne soule Prou. chap. 29. verse 24. Reade also Psal 50. vers 18.19.22 Hitherto of the curse against all vniust increasing of men their owne selues with the impouerishing of others Now further as touching those that commit iniustice by their not vsing of their owne goods which they enioy as they ought to do First and formost what is the curse against the couetous and niggardly person He that maketh hast to be rich shall not be innocent Prou. 28.20 and verse 22. A man with a wicked eye hasteth to riches and knoweth not that pouertie shall come vpon him And againe chap. 21.5 But more then this No couetous person shall inherite the kingdome of God 1. Cor. 6.10 Reade also Prou. 1.19 Sed consule Tremel And Isaiah 57.17 Ezek. 22.12.13 Reade also a more generall curse Isa 24.1.2.3 This is the curse of the couetous person but you haue not yet shewed the curse of the niggard What is that He that spareth more then is right surely commeth to pouertie Prou. 11.24 See more of this in the curse
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
Coueting therefore or lusting is as an vniuersall leprosie or contagious poison ouerspreading or rather vndermining all good dutie It may seeme therefore that this Commandement is nothing else but a repetition or interpretation of that which hath bene alreadie forbidden How may this stand with the wisedome of the most wise God that he minding to set downe his Law most briefly should forbid one and the same thing more then once This question containeth in it selfe a full and sufficient answer vnder it for in so much as God is most wise and discreet yea euen the very author of all that distinction whereby any thing differeth from other we may in no wise thinke that he should in so short a Law as he gaue to his people make any vnnecessarie repetition of one and the same thing It is very true God that hath made and disposed all things most exactly as it were by line weight and measure Isa 40.12.13.14 God who numbreth the starres and calleth them all by their names Psalm 147.4 God that giueth man all the vnderstanding and discretion which he hath to discerne betwixt things that differ he that taketh the wise in all their crafts and quirkes c. shall not he know how to speake distinctly It followeth therefore that we do necessarily make a distinction betwixt this coueting which is forbidden in this Commandement and that which is forbidden in the Commandements going before What distinction may this be In the former Commaundements all coueting is forbidden to the vvhich consent is giuen Here coueting is forbidden in the least motion though no consent be yeelded at all Yea the least flitting and vagrant motion which hath neuer so litle delight mixed with it And not onely so but also the idle vain and loose thought of the vniust enioying of any thing that is our neighbours which our Sauiour Christ seemeth to call discoursing in the ayer Luke 12.29 yea euen the verie originall inclination of our corrupt nature to anie vnrighteous lust and desire is forbidden albeit there arise no motion or any the least delight therewithall And therefore much rather doth the Lord forbid all continued consultation and deliberation of the heart tending to any vnlawfull and inordinate lust So then in this Commandement we haue diligently to consider foure degrees of sin to be forbidden which go before that consent which is giuen to wicked coueting or lusting I would haue you make rehearsall what they be They are these which follovv First the naturall inclination of the heart vvhich since the fall of Adam hath bene and is in vs and in all his posteritie corrupt from the vvombe Secondly the thought and imagination vvhich ariseth from that secret and inmost corruption Thirdly the motion vvhich springeth from the thought Fourthly consultation and deliberation vvhich ariseth from the motion and delight is the next forerunner to full consent Or thus to the same effect In this Commuandement the Lord forbiddeth first the contraries to originall inclination to that perfect righteousnesse and loue which we do owe to our neighbour that is to say originall inclination to iniustice and to the hatred of our neighbour Yea and also originall inclination to the inordinate and excessiue loue of our selues Euen all the corruption which is come vpon our nature by the fall of Adam Secondly the Lord forbiddeth the immediate fruites of the same inclination to iniustice and vnrighteousnesse and to the vile hatred of our neighbour and to the inordinate loue of our selues Sins forbidden that is to say all vniust and hatefull thoughts and motions of the heart enticing and prouoking to the hurt of our neighbour as also vaine and fond thoughts motions discourses tending to the puffing vp of our selues in selfe-loue pride c. Yea further let it be obserued that the former inclination thought motion and deliberation euen concerning lawfull things and such as do belong to our selues if they arise in our hearts before the iust time and season thereof they are comprehended vnder this coueting which is here forbidden of God As for example the thought and desire of mariage before the time meete fot it also longing after the possession of an inheritance while a mans father is liuing or being vnder wardship before he is come to lawfull and conuenient age to enter vpon the possession and vse of it Yea the flitting desire or longing after any thing whatsoeuer before the time and season appointed of God or by no lawfull and good meanes though the time and season may be thought meete and conuenient all such flitting desires are here condemned Finally the not resisting of these thoughts motions and discourses is against the righteousnesse of this Commaundement as being the hinderance of loue and euerie other good fruite thereof and the cherisher of all sinne against our owne consciences in the fruites of selfe-loue and vnkindnesse against our neighbour And thus we haue the vnfolding of the sinne forbidden in this Commaundemeut whereby the difference betwixt it and all the former Commaundements of this second Table may plainely be discerned whereby also we both vnderstand the excellencie of the diuine wisedome of God in giuing so perfect a Law of all righteousnesse and loue toward our neighbour and likewise we may see more deepely into that miserie or rather sinke of iniquitie that lurketh in our corrupt nature till we be renewed in the spirit of our mind and made new creatures fashioned againe by the Spirit of God in a more secret manner then we were in our mothers wombe Now therefore hauing helpe against the difficultie hardnesse of the vnderstanding of this Cōmandement Knowledge of this Commandement most necessary I wold gladly heare the reasons of you why the knowledge of it should be so specially necessary and profitable as you haue bene taught the same to be Which are they Because without the knowledge hereof we can neither see into the full greatnesse of our owne sinne and the extreame misery which is due to the same nor into the perfect excellency of Gods righteousnesse in the punishing of sinne nor into the riches of his mercies in forgiuing sinne and sauing of sinners nor the necessity we haue of a Sauiour neither what godly sorrow for sinne meaneth nor what regeneration and repentance is nor what it is to be truly humbled before God nor how great cause we haue to be in continuall watch and ward yea in earnest battell and fight against sinne least it should get strength to raigne in vs to the euerlasting destruction both of our bodies and also of our soules All this is euident from the former discourse already layd open in the example of Saint Paule Rom. 7. and by that conclusion which he maketh vpon that discourse verses 24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesu Christ our Lord. Hence therefore we may perceiue that we do altogether deceiue our selues when we