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
for the compounding of all matters of strife and variance vvith a circumspect care of our ovvne parts to auoid all occasions of giuing offence to any so much as lyeth in vs. These indeede are the vertues which appertaine to innocencie and harmelesnesse according to the Commaundement of our Sauiour Christ Be ye simple as doues Matth. 10.16 Shew now which they be that belong to helpefulnesse They may be referred to three heads Which are they of the first sort They are such as belong to peace-making betvveene neighbours and brethren offended as louing persvvasion and gentle intreatie yea euen a certaine compelling of them to be friends if possibly they may by any meanes be ouercome Which are the vertues of the second sort belonging to helpfulnesse They are such as serue to the iust repelling of iniuries VVhich are they They are lawfull reuenge and holy fortitude What meane you by lawfull reuenge Lawfull reuenge is vvhen vvithout all hatred or bitternesse against the person of the offender and onely in pure zeale against iniurious dealing the vnreasonable and obstinate partie which by no priuate perswasion vvill be intreated is pursued in course of common iustice before the magistrate vntill vpon iust information and sute he haue receiued his due punishment if it may be obtained or at the least be brought to yeeld himselfe to surcease from his former iniurious and mischieuous course VVhat is that vertue which you call holy fortitude Holy fortitude is that godly boldnesse or stoutnesse of courage vvhich is imployed in the priuate defence of the innocent partie vvhen for the present he is in extreame and vrgent danger of his life or of any other imminent mischiefe from his malitious and vehement aduersarie but cannot enioy so speedie protection and defence from the publike magistrate as his necessitie requireth Hitherto of the second sort of the vertues belonging to helpefulnesse Which are the third sort They are such as belong to the well placing and bestovving of benefites for the refreshing and comfort of life Let vs heare you make rehearsall of them as you haue done of the former The first is kindhartednesse or goodnesse as the scriptures do call it vvhich is a generall readinesse and disposition of the mind and vvill of a man to helpe and succour for the preuenting of all extremitie of euill to the vttermost of a mans povver The second is mercifulnesse or tender and bovvel-like pitie and compassion vvhich is a more particular readinesse and disposition of the mind and vvill to helpe and succour vpon the beholding of any present necessitie or miserie The Equitie The third is friendship or friendly dealing for the cherishing and increasing of mutuall loue among neighbours and friends though they be in no necessitie The fourth is vvell vvishing and prayer euen for our enemies and ill willers with the practise of loue and kindnesse both in word and deede for the ouercomming and winning of them to the loue of God and of his truth and of our selues if it may be Hitherto of the interpretation both of the negatiue and also of the affirmatiue part of this Commaundement Let vs now come to that which remaineth to be yet further considered as belonging to the same And first what is the equitie of it First because God hath created vs and giuen vs life and many excellent gifts according to his owne diuine image likenesse Secondly because he hath giuen vs beeing and life to singular ends and purposes Thirdly because the taking away of life is the bereauing of him from whome it is taken of all the benefits blessings which God hath giuen for the ioy and comfort of life Fourthly because he that murthereth and taketh avvay the life of another destroyeth the image of God first in himselfe and then also maketh himselfe guiltie of his owne death Fiftly because through the benefite of this Lavv of God vve enioy our ovvne liues in safetie and peace Sixtly because God hath so disposed of his manifold gifts according to the manifold necessarie businesses and labours of this life that euerie one standeth in neede of the helpe or seruice of the other But most of all because vve being by the grace of God Christians are not onely by creation and naturall birth of one and the same kind of flesh and bloud but also by regeneration nevv birth in Christ Iesus vve are by a more neare and holy bond ioyned together in one spirit baptised vvith one Baptisme nourished vp as at one table in the house and family of God appoynted to the same euerlasting inheritance of glorie in the life to come if vve shall liue peaceably and godly as becommeth the children of God the time of our short and transitorie life here in this world The equitie of this holy and iust Commandement of God resting vpon so many excellent grounds and reasons The Curses doth not onely iustifie the commandement it selfe but also confirmeth all the curses which God the righteous giuer thereof threateneth against euerie transgression of it To the rehearsall of which curses from the testimonie and repetitions thereof out of the booke of God we are now in the course of our order come Wherefore first of all what is the curse of this Law of God against the grieuous sinne of murther In the ciuill course of Gods iustice allowed also euen by the light of naturall reason in all nations it is the temporall and bodily death of the murtherer and by the eternall sentence of God the death both of body and soule for euer and euer For so vve reade first in the 35. chapter of the booke of Numbers and then Reuel chap. 21.8 Murtherers shall haue their part in the lake that burneth with fire and brimstone which is the second death Here let vs note that as there are degrees of murther some more horrible then other so the punishment thereof shall be from the diuine sentence of God for euer Yea euen among men we see the practise of this equitie that he which shall but intend the murthering of his Prince is more shamefully executed then if he should haue committed the act of murther against a priuate man And the heathen knew not what punishment might be deuised miserable and execrable enough for him that should murther his father or mother Let vs note also that though there are diuerse kinds of practises and courses which murtherers take to bring their wickednesse to passe some seeking to hide their sinne one way and some another yet howsoeuer they go to worke they are euerie way accursed in the sight of God Hereof let vs see some testimonies What is the curse against such as though they lay no violent hands vpon a man yet commit murther vnder a colourable pretence of iust and lawfull proceeding We may take king Ahab for a memorable example vnto vvhome the Lord saith by his Prophet Elijah Hast thou killed and gotten possession In the place where dogges licked the bloud
it because of the trouble and charges of it which grow by increase of children c. For they therein plainely bewray against themselues that they are without true conscience and remorse of sinne and that they are also voide of faith in Gods fatherly prouidence c. Yet so as againe we are to remember that mariage must not be rashly and inordinately hasted before the time But now as touching those few which haue the gift to liue chastly in single life is it in no wise lawfull for them to marrie They are not forbidden to marrie Neuerthelesse when God hath giuen the gift and so long as it pleaseth him to continue it they that haue receiued it shall do best who will haue care to vse it in their single estate so long as they may bring most glorie to God by their abstayning from seeking a wife It is true and so are the words of our Sauiour Christ Mat. chapter 19. concerning this matter to be vnderstood where he saith verse 12. in the end of the verse He that is able to receiue this let him receiue it And so also is the Apostle Paul to be vnderstood in his whole disputation about the same question 1. Cor. the 7. chapter Hitherto of the interpretation of this seuenth Commaundement both touching the euils forbidden and also concerning the vertues and good duties commaunded The equitie of it commeth now to be considered Shew you therefore what the equitie of it is The equitie of this Commaundement may be considered diuerse vvayes How is that First in respect of God the author and giuer of it Secondly in respect of euerie one to whom it is giuen apart The Equitie Thirdly in respect of the Church and common wealth of God more generally and ioyntly considered First therefore in respect of God himselfe what is the equitie of it First because God our heauenly Law-giuer is in himselfe most pure and holy therefore it is most meet that he should forbid his people all vncleanenesse and on the contrarie commaund all puritie and cleanenesse both of soule and body Secondly in so much as the continuall propagation increase of mankind as vvell as their first creation is belonging vnto God it is likevvise very meete that he should appoynt the vvay and meanes of the same increase and not that it should be left to mans owne wandring and inordinate lust Thirdly because he hath sanctified and appoynted mariage for a most gracious and comfortable remedie against all vncleanenesse Fourthly because he hath adopted our bodies aswell as our soules to be the temples of his holy Spirit and members of the mysticall bodie of our Sauiour Christ. Finally seeing all lawfull promises couenants and bargains are to be performed yea thought it be to a mans hinderance as vve reade in the 15. Psalme it is much rather euerie vvay equall and meete that the couenant of mariage be especially regarded seeing aboue all other humane contractes this is honoured vvith the title of the Couenaunt of God Thus therefore in respect of God we see how great the equitie of this Commaundement is What is the equitie of it in regard of our selues more particularly considered It ariseth from the former ground for in so much as God hath aduanced vs to especiall dignitie aboue all brute beastes and euerie kind of his vnreasonable creatures it is meete that euerie of vs should seeke the increase and propagation of our ovvne kind and generation in a more holy and honourable manner and vvay then anie of them do and accordingly both in mariage and out of mariage to possesse our bodies in more holinesse and honour then they do according to that which hath bene answered before And further also because the sinne of bodily vncleanenesse bringing a speciall reproch vpon the person of euerie offender as that which a man committeth more directly against himselfe then anie other sinne So indeede doth the Apostle Paule reason in the place before alledged 1. Cor. 6. verse 18. Fly fornication euerie sinne that a man committeth is without the bodie but he that committeth fornication sinneth against his owne bodie Wherefore let vs reason here againe as the Apostle hath taught vs in the 15. verse of the same chapter Shall I then take the members of Christ and make them the members of an harlot God forbid As though he should say Fic vpon that And much rather then let vs reason shall I take the members of Christ and cōmit any sin of incest or rauishmēt or against the law ordinarie course of nature God forbid Yea with most deepe detestation against all such abominable sinnes let vs say againe and againe and the Lord giue vs grace to say in truth of heart God forbid Farre be it from anie of vs once to thinke to do so The very brute beastes would then condemne vs for they shew themselues more orderly then so Now what is the equitie of this pure and holy Commaundement in respect of the common wealth and Church of God more generally and publikely considered First because by fornication and adulterie they are cumbred with the mixture of a base and cursed posteritie Secondly because the right of inheritance is thereby many times wofully interrupted specially in the base discent of noble men and Princes Finally because by the wicked and bold example euen of a few specially if they be of high place and calling many are easily emboldened to commit much filthinesse till the whole land be filled with adulteries as the Prophet Ieremie complaineth in the 10. and 11. verses of the 23. chapter of his prophesie Hereby as the same Prophet in diuerse other places complaineth the iudgements of God were hastened against the land The Curses for because of adulteries and others as he saith in the same chapter the land mourned and the pleasant places of the wildernesse were dryed vp c. Hence therefore we haue a fit occasion to come to inquire of the curses and punishments which God in his iustice threatneth against the transgressions of this his so equall and pure a Law And first what is the curse against adulterie The curse is manifold according to the manifold trespasse of this sinne Let vs consider diligently of them rehearse you as shortly as you can which they be In the ciuill course of Gods iustice commaunded and practised among his people Israell it was bodily death if it came forth to light Yea euen among all heathen people and nations God prouideth that this sinne hath bene vsually punished either with death or some other very grieuous and sharpe punishment to the singular reproch of the offenders in the midst of them And whereas this sinne of adulterie is oftentimes kept secret from the knowledge and sentence of the earthly iudge it meeteth notwithstanding with sundrie curses from the diuine iustice and vengeance of God such as are either barrennesse of the wombe or cursed of-spring or monstrous conceptions or with some one grieuous bodily
disease or other and namely with that which is called the French pockes which vsually waiteth vpon it Yea it meeteth vvith a generall wasting both of the vvhole bodily and worldly substance and vvith an vntimely and wretched death Finally no adulterer shall inherite the kingdome of God but they shall haue their portion together in that lake which burneth vvith fire and brimstone for euer in hell That temporall death is the punishment of adulterie by the ciuill ordinance of God reade Leuit. 20.10 and Deut. 22.22 And for the practise of other nations reade Genes 26.10.11 and chap. 39. and Ezek. chap. 16.36 c. and chapter 23.10 and Ierem. 29.22.23 Concerning other punishments and curses from the hand of God we reade oftentimes in the Prouerbs and in many other places of the holy Scriptures Finally touching euerlasting destruction both of bodie and soule 1. Cor. 1.6.9 Reuel 21.8 and chap. 22.15 Hebr. 13.4 The same eternall destruction belongeth also to the incestuous person and to those that commit the sinnes against nature as in the same place of the Apostle to the Corinthians The lawes also of our own nation agreable to the Law of God do punish buggerie and rauishment by death And further also by our law the carnall knowledge of any woman-child vnder ten yeares of age is fellonie and so death to him that defloureth her though the child should giue consent And likewise also God hath commaunded all those abhominable sinnes to be punished with temporall death in the ciuill course of iustice among his people as appeareth in the 20. chapter of Leuiticus and in diuerse other places Genes chapter 28. reade how God by his owne hand punished Onans sinne The like indignation he beareth against all selfe defilements Moreouer God commaundeth the fornication of the maid found with child by another after mariage as also the fornication of the espoused person to be punished by death Deuteronomy 22.20 c. These things thus considered let vs now go forward What is the curse of God against the transgression of the law of mariage by taking more wiues the none which is also a sinne against this Commandement as hath bene shewed It is no doubt in it selfe without the mercie of God a damnable sinne seeing it is a kind of adulterie and God hath from the beginning alwayes punished it with much disquietnesse and vexations in the families vvhere it hath bene entertained Reade Genesis 4.23.24 Yea we may see it in the family of Abraham and of Iaakob Genesis chapter 16. and chapter 29. and chapter 30. And also 1. Samuel 1. Contrariwise Isaak liued a more sweete and comfortable life with his onely wife Rebecca for that he kept both himselfe and his loue entire vnto her Genes 24.67 Now which is the curse against fornication committed betwixt single persons Albeit the Lord doth not iudge it with so heauie a temporall punishment as he doth adulterie yet he shutteth the very fornicator aswell as the adulterer yea the vvanton bodie also and filthie talker out of his heauenly kingdome 1. Corinth 6.9 and Ephes 5.4 c. So indeede we reade it plainely expressed in those places And concerning temporall punishment reade Exodus 22.16.17 and Deuteronomy 22.28.29 Leuiticus chapter 19.20.21.22 it is such as when it was in practise did sufficiently fray all well disposed persons from this sinne beside the feare of the eternall punishment of hell What is the curse against intemperance in eating and drinking King Salomon doth notably lay it forth in the 23. chapter of his Prouerbs verse 21. The drunkard and the glutton shall be poore and the sleeper shall be clothed vvith ragges And then verses 29.30 To vvhom is vvo saith he to vvhom is sorrovv to vvhom is strife to vvhom is murmuring to vvhom are vvounds vvithout cause to vvhome is the rednesse of the eyes Euen to them that tarrie long at the vvine and so forth to the end of the chapter And our Sauiour Christ Luke 21.34 Take heede to your selues least at any time your hearts be oppressed vvith surfetting and drunkennesse and cares of this life and least that day that is the day of the last iudgement come on you at vnawares Reade also Isa 5.11.12.13.14 The curses of this sinne are banishment and famine in this life and euerlasting destruction in hell Reade also verse 22. And likewise Amos 6. Chapter 1. c. What is the curse against the curious pride wanton nicenesse of women in apparell with immodest curling and laying out of the haire c In the 3. chapter of the Prophecie of Isaiah verse 17. c. The Lord saith he vvill make the heads of such bald and that he vvill discouer their secret parts he vvill take avvay all their ornaments wherein they delight and pride themselues And in steade of svveete sauour saith the Lord by his holy Prophet there shall be stinke and in steade of a girdle a rent and in steade of dressing of the haire baldnesse and in steade of a stomacher a girding of sackecloth and burning in steade of beautie Finally the svvord famine miserie and all outvvard calamitie This is the curse of vaine and proud women What is the curse against the vanitie and pride of men in the same abuse In the Prophesie of Zephaniah chap. 1.18 In the day of the Lords sacrifice as saith the Prophet he vvill visite the princes and the kings children and all such as are clothed vvith strange apparell That is to say such as are full of the maners and fashions of other nations Isa 2.6 What is the curse of adulterous thoughts and motions if they be in the least measure consented vnto The curse and punishment of them is hell fire Mat. 5.29.30 And besides all they that striue not against thoughts and motions vnto vncleanenesse do at one time or other fall into the actions of vncleanenesse themselues and so all the former curses alreadie rehearsed take hold of them We haue seene it before in the example of king Dauid and therefore it is that he prayeth so earnestly Create in me a cleane heart ô God c. Psalm 51. Daily experience confirmeth the truth of it Wherefore it most vrgently standeth vs vpon to hearken to the admonition of our Sauiour Christ If thy right eye cause thee to offend plucke it out and cast it from thee for it is better for thee that one of thy members perish then that thy whole body should be cast into hell Finally what is the curse of those that are so farre from care to further chastitie and temperance in others and to stay the course of their vncleanely conuersation that they willingly suffer themselues to be drawne into fellowship with them In the 50. Psalme verse 18. and 22. The Lord threateneth destruction yea so as none shall be able to rescue and deliuer These then are the curses and plagues which in the righteous iudgement of God belong to the transgressions of this holy pure commandement of
through the grace of God though not in full perfection Phil. 4.11.12.13 I haue learned saith the holy Apostle in what estate soeuer I am to be therewithall content I can be abased and I can abound and to be full and to hungry to abound and to haue want I am able to do all things through the helpe of Christ who strengtheneth me For the second point reade 1. Thes 5.7.8.9 and 1. Pet. 1.22 For the third point consider the nature of true loue that it is farre from minding euill against a mans neighbor as 1. Cor. 13.5 Loue thinketh not euill that it deuiseth how to do good Isaiah 32.7.8 The liberall man will deuise of liberall things The contrary is seuerely reproued 1. Iohn 3.17.18 and Iames 2.8.9.14 c. Reade the places For the fourth point reade Rom. 13.15.16 Reioyce with them that reioyce and weepe with them that weepe Be of like affection one to another Naturally euery man aspireth to be his owne as entir and whole in himselfe as may be that he may stand in need of none nor be combered with the care of any c. This is the naturall study and corrupt desire of vs all But the Apostle Paule guided by the holy Spirit of God teacheth vs all both by doctrine and by example another manner of lesson he counting himselfe a detter to all men both Iew and Gentile Rom. 1.14 So ought we likewise to account our selues according to our gift place and calling Consider also the example of the same Apostle in his excellent measure 1. Cor. 10.33 and 1. Cor. 7.13 c. chap. 11.28 29. 1. Thes 2.8 Consider also the example of Nehemiah chap. 1. verses 1.2.3.4 c. and chap. 2.3 c. For the last point consider the example of the Apostle Paule Rom. 7.24 O wretched man that I am Reade also Acts 8.22 Hitherto what is forbidden and contrariwise what the Lord God commandeth in this his tenth Comandement The equity is next to be considered How may that be discerned of vs The equity of this Commaundement may be discerned two vvayes First in respect of God Secondly in respect of our selues Shew therefore in the first place how it may be discerned in respect of God In so much as the Lord our God is the soueraigne iudge The Equitie not onely of mens actions and determinate purposes but also of their vnsetled thoughts and motions yea seeing he is the Creator of mans person and nature it selfe vvhich also he made very good and perfectly vvell disposed in the beginning of the creation it is very equall and meete that he should both forbid and also condemne the most secret corruption of nature vvith all immediate fruites thereof as vvell as the outward actions seeing the one as well as the other do proceed from the Diuell through mans owne default and also that he should on the contrary require and command all that originall righteousnesse and perfect disposition of nature and of all the powers thereof which he had at the first most graciously giuen It must needs be acknowledged most iust and equall indeed For what reason can there be that the righteousnesse of God should giue place to the lustes of the Diuell and to the corrupt will of man such as are all the lustes and motions of sinne according to the reproofe of our Sauiour Christ Iohn 8.44 Ye are of your father the Diuell and the lustes of your father ye will do The Law also must be agreeable to the nature of the giuer He therefore being most spirituall yea spirit it selfe must needs in all equity giue a most spirituall Law binding the most secret motions and powers of the soules and spirits of all his subiects His Law in all equity must in this respect exceed all humane Lawes of the most wise and iust Law-giuers whosoeuer For they can take no further knowledge of difobedience but from the disloyall actions or speeches of their subiects otherwise they haue no ground to proceed against them for the secret intents and motions of their minds how dangerous and traiterous soeuer they be Neither indeed is any creature in his owne right Lord ouer the soules and spirits of men This soueraignty belongeth only vnto God Shew therefore in the next place how the equity of this Commandement may be discerned in respect of our selues If we should not begin our obedience to God from our inward thoughts motions yea euen from a renewed inclination of the very spirit of our mind we could not possibly performe either any true obedience vnto him or any true loue or duty toward our neighbour It is true it should be only an hypocriticall and pharisaicall obedience and a dissembling loue which he can take no pleasure in God loueth truth in the inward parts Psal 51. He requireth the heart especially Prou. 4.23 Neither can he abide that it should be withheld from him Matth. 15.7.8.9 Reade also Rom. 12.9 Let loue be without dissimulation And 1. Peter 1.22 We must loue brotherly without faining and with a pure heart feruently It is a singular benefit to haue a most subtile and dangerous enemy discouered vnto one Such an enemy is this wicked lust Ephes 4.22 1. Pet. 2.11 Iames 4.1 2. Tim. 2.22 And beside the most prosperous fight and incounter against sinne is in the first thought and motion of it for otherwise it gathereth strength and is according to the proceedings of it so much the more hardly vanquished afterward The speciall equity of this Commaundement iustifieth the speciall curses of God threatned against the transgression of it These curses are now to be considered Shew what you haue bene taught concerning this point Like as the transgression of this Commandement is the roote and cherisher of all sinne and the extinguisher or rather as the barre of a strong fortresse vtterly to let and hinder all goodnesse and loue toward our neighbour and therewithall likewise all loue and good dutie to God for as the Apostle Iohn saith in the first Epistle chapter 4.20 Hovv can he that loueth not his brother vvhom he hath seene loue God vvhom he hath not seene so it openeth a passage for the curses of God against all the sinnes forbidden in the vvhole Lavv to enter in and to ouerflow all like to the increase and gathering together of many vvaters till they grovv to a mighty and raging floud such a one vvhereof vve reade in the holy Prouerbe that it leaueth no fooode A good reason answerable to the nature of this sinne the which as it groweth in offence so it procureth the increase of the punishment against it selfe The Curses according to that gradation which the Apostle Iames vseth chapter 1.15 When lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death And that this sinne is the mother-sinne and breed of all the rest reade Rom. 7.5 The motions of sinnes which are by the Law to wit through the corruption of the
of this holy Commaundement aboue that I am able to vnderstand This verily is the naturall disposition and estate of vs all euen from the wombe as may appeare not onely by particular testimonies of the holy Scriprures but also by many reasons drawne from the same and from common experience also so that when it is truly sayd in respect of all the Cōmandements we may wel vnderstand it spokē chiefly in regard of this Who knoweth the errours of this life clense me from secret faults Keepe thy seruant also from presumptuous sinnes let them not reigne ouer me c. Psal 19.12.13 And Ier. 17.9 Yea besides our errors infinite are our naturall rebellions the suggestions of the diuell to hinder the obedience of this Commandement If we be pressed very hard with conscience of our duty we are readie without the grace of God to cast of the yoake Perfect obedience for vs. and to say who is the Lord To walke by faith is in our iudgment follie and the next way to beggery The feare of God breedeth melancholy And may we not loue God the world too what neede we pray God knoweth what we need before we aske and Gods will shall take place whether we pray or no. But who can recken al the replyings and mutterings of our corrupt and prophane hearts this way Seeing then neither your selfe nor any other of vs haue obeyed and kept this Law neither do nor can keepe it as we ought it followeth that you together with vs all haue deserued the curses threatned in it Haue you not I must needs acknowledge that I haue We all must needs acknowledge it not mutually among our selues one to another but chiefly to God with godly sorrow and lamentation in our soules for the same if happily we will not deceiue our selues But is there no meanes to auoyd the curses Yes by faith in Iesus Christ vvho hath perfectly fulfilled it for vs and giuen himselfe to the death for our sinnes vve shall not onely escape euery curse but also be partaker of all the contrary blessings For this cause indeed was Christ made accursed for vs that we might be made the heires of blessing through him Galathians 3.13.14 Seeing therefore our deliuerance and comfort standeth in the obedience of our Sauiour Christ me thinke it should be to good purpose for vs to consider of some testimonies of holy Scriptures which shew that he hath obeyed this Law for vs. What proofe can you alledge for it In the 11. chapter of Isaiah from the beginning of the chapter to the 6. verse vve haue one very speciall proofe Rehearse that Scripture But there shal come a rod forth of the rocke of Ishai a graffe shal grow out of his roots And the spirit of the Lord shal rest vpō him the spirit of wisdom vnderstanding the spirit of coūsel strength the spirit of knowledge of the feare of the Lord. And it shall make mim prudent in the feare of the Lord. Our iustification only by Christ The same is euident also in many other places of the Scriptures Reade Isaiah 53.9.10.11.12 Luke 2.49.52 and chap. 3.21 with Math. 3.15 and Luke againe chap. 4.4.8.12 verse 16. c. and chap. 6.12 and chap. 22.42 Iohn 2.17 and chap. 4.34 and chap. 6.38 and chap. 11.42 and Math. 11.25 c. Heb. 12.2.3 c. 1. Peter 2.21.22.23 and Isa 53.7 But are you now discharged from obedience to this Commandement because Christ hath obeyed it for you I am onely discharged of the guiltinesse of my sinne and of the curse due to the same but as touching obedience I stand bound for my redemption sake to knovv and acknowledge the Lord to be my God and Sauiour in Christ and therefore also that I do more stedfastly beleeue in him more heartily loue him more dutifully serue him and finally that I be euery vvay more aboundantly thankefull and obedient vnto him It is very true and standeth with al good reason Here therefore vpon so iust an occasion let vs diligently obserue that howsoeuer there is an infinite difference betwixt the Law and the Gospell in respect of vs and as they are for the same cause opposed the one to the other specially in the point of iustification and saluation the same Law being the ministery of the curse of death and damnation through the discouery and conuiction of our sinne as hath bene shewed before the Gospell on the other side being the ministery of grace and blessing of life and saluation yet in Christ Iesus the Law and the Gospell are reconciled and the righteousnesse of the one is the righteousnesse of the other and the duties of this are the duties of that and the blessing of either is in substance and effect one and the same blessing But yet seeing you cannot attaine to the perfect obedience of it to what purpose is it that you should take any great care or indeuour with any great labour to increase in the obedience of it Our vnperfect obedience is for Christs sake accepted of God God in Christ Iesus and for his sake forgiuing my sinnes and renewing me vnto himselfe by his holy Spirit hath of his most free and bounteous grace promised to accept of my vveake faith and vnperfect obedience yea and to blesse me for it more and more so long as I acknowledging him louing fearing and seruing him in any measure of truth Sins forbidden am hartily sorie that I can performe these spirituall duties no better and do labour vnfeinedly by prayer and by vsing all other holy meanes to increase more and more therein You are in a very good way and your perswasion hath sure ground for the Lord will not breake the brused reed nor quench the smoking flaxe Isaia 42.3 so long as we can say in truth Lord I beleeue helpe my vnbeleefe and Lord thou knowest that I loue thee c. And the desire of our soule is to thy name Isaiah 26.8 The Lord will not cast vs away Iohn 6.37 The sacrifices of the Lord are a contrite spirit a contrite and a broken heart the Lord will not despise Psal 51.17 Reade Isa 66.2 I will looke to him that is poore and of a contrite spirit and which trembleth at my words And Song of songs chapter 4.9 and Math. 5.3 and chap. 13.12 Now blessed be the Lord our God who hath thus prepared vs so blessed a remedy and for that he hath giuen vs his holy Spirit and for that he hath made vs partakers of the beginnings of so vnspeakable consolation and comfort in Christ Iesus c. For he might iustly haue left vs to the common Atheisme and profanesse of our nature after the course of this wicked world c. Hitherto of the first Commaundement and therein of that spirituall worship which the Lord requireth which is such a kind of worship and seruice as hath his most proper seate in the inmost closet of the heart and reines and
in the very spirit of the mind which the Lord only and our owne consciences is priuie vnto The second Commandement followeth to be considered of vs which concerneth the right manner of the externall and bodily profession and practise of this inward worship of the soule and spirit from the former ground of the true knowledge and acknowledgement of the onely true God and as a fruite of his true faith feare and loue Rehearse therefore the second Commandement of Almighty God Thou shalt not make to thy selfe any grauen Image The Hebrew word is serue Thabhandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the likenesse of any thing that is in heauen aboue nor in the earth beneath nor in the vvater vnder the earth Thou shalt not bovv downe to them nor vvorship them for I am the Lord thy God a iealous God c. Is there nothing contayned in all these words but the Commandement it selfe There is beside the Commandement a reason annexed to it Ye say well the Commandement is this Thou shalt not make to thy selfe any grauen Image c. The reason followeth for I the Lord thy God am a iealous God c. And let vs obserue it well for this Commandement in stead of all the rest is set downe in the full strength and beautie and as it were in cōplet armour being furnished both with the threatning of the curse against the transgressors and also with the promise of blessing and holding forth the garland of glory to all that shall obey it Why is that God would in this one let vs see expressely how euery Commandement is to be vnderstood as carying the curse and blessing death and life as it were in the bosome of it But more specially because the imbracing of idolatry whereby the hart is drawne away frō the true spirituall worship of God is as it were the dissoluing of that mariage-couenant which God hath vouchsafed to enter with his people and their posterity euen as on the other side faithfull continuance in the duties of his true outward worship is vnto all true spirituall worshippers of him as the perpetuall sealing and confirmation of the same for euer Of these things we shall vnderstand more hereafter only as touching the nature of the Law contayning both the curse and death against the transgressors and also the blessing and life to those that shall obey it reade Deut. 30.15.16.17.18.19.20 and chapter 11.26.27.28 Now first of all what doth the Lord forbid in this second Commandement First of all in this second Commandement the Lord forbiddeth not only the making dedicating or consecrating and setting vp of any kind of Image and liknesse of any creature thereby to represent to our selues either his diuine Maiesty or anie strange God but also he forbiddeth that we should once fancy or contayne in our minds any bodily likenesse or shape of the diuine nature Secondly he forbiddeth vs to bovv downe the body or to yeeld any other externall seruice and vvorship to the honour either of the Image so fancied made dedicated and set vp or of God himselfe or any strange God in or by the Image either in priuate closet oratory or Chappell or in any publike high vvay market place Church or Temple Thirdly he forbiddeth all wil-worship that is to say euery forme and practise of diuine worship and seruice either in the whole or in any part and all the superstitious rights and ceremonies thereof though it be without idols and images besides that outward forme only with those holy rights and ceremonies which he himselfe hath for the time being commanded to be vsed and practised according to the prescript rule of his word either heretofore vnder the Law among the Iewes or now euer since vnder the Gospell among all Christian nations to the ende of the vvorld Fourthly the Lord forbiddeth vs to rest in any or all the outward duties of that worship vvhich he himselfe hath commanded as though he vvere pleased with the vvorke vvrought as they say vnlesse they be done in faith and repentance Fiftly he forbiddeth all true worshippers of him to enterprise any neare societie and familiarity vvith idolaters either by mariage or by bodily presence at their idoll seruice or any of their idolatrous and festiuall assemblies Finally he forbiddeth all desire and lingering affection of hart towards idolatry or any other false erronious hereticall practise of religious vvorship For the first of these points reade Isaiah 40.15.16.17.18 and verses 22. c. and Acts 17.29 For the second the expresse words of the Commandement are cleare The true worshippers of God bow not the knee to Baal 1. Kings 19.18 Of more secret and priuate or houshold idolatrie reade Iudges chap. 17. and Gen. 31.19.30.32.34 and chapter 35.1.2.3.4 Deut. 27.15 And note that the word of seruing the Image or idol is more generall then that other of bowing downe For it comprehendeth all idolatrous superstitious rights and ceremonies all outward actions gestures significations of zeale reuerence or allowance of this kind of worship Such are the dedicating of places for such kind of worship the erecting of altars burning of incense lifting vp of the eyes to the Image holding vp of the hands vncouering the head before them kissing of them speaking honorably of them swearing by them keeping holy dayes and feastes vnto them consecrating of Priests for them c. Reade against these and the like Leuit. 18.1.2.3.4 and chap. 19.27.28 and chap. 26.1 Deut. 12.29.30.31 and chap. 14.1.2 and chap. 16.21.22 Iosh 23.7 and 1. Kings chapter 12.31.32.33 and chap. 18.28 and chap. 19.18 and 2. Kings 16.10.11 c. and 2. Chron. 28.22.23 Exod. 23.13 and chap. 32.5 Psalme 16.4 Hosh 2.16.17 Psalme 106.39 Read also Isaiah chap. 19.19 Isaiah 44.17 and chap. 57.5 c. Ier. 7.9 and chap. 11. verses 12.13 and chap. 12.16 Ezek. chapter 18.6.12.15 Amos. 8.14 Zeph. 1.5 Reade also Iudges 8.27 Touching the third point reade Collossians 2. verses 18.19.20.21.22.23 Reade also Micah 6. vers 6.7 and Isai 29.13 Math. 15.9 and Marke chap. 7.5 c. Not onely the Popish Portesse and Masse booke and the Idolatrous worship thereof but also the Turkish worship according to their Alcoran and the Iewish worship euer since their obstinate deniall of Christ though it be without Images yea and whatsoeuer is in any diuine seruice booke as we call them contrary or not soundly agreeing to the prescript rule of Gods word all is condemned in this second Commandement As touching the Iewes there was indeed a forme of worship prescribed by God which was allowed of him standing in many godly rights and ceremonies as the bookes of Moses do plentifully declare But now vnto Christians all those rights and ceremonies which were peculiarly commaunded to the Iewes vntill the comming of Christ they are ceassed Only that which was morall to the Iewes is remayning to the vse of Christians with such change of Sacraments as God himselfe hath expressely commanded Of which things
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
flesh they find force in our members to bring foorth fruite vnto death In which respect also it is said that the old Testament as the Apostle speaketh allegorically is Agar of Mount Sinai which gendreth vnto bondage Gal. 4.24 That the same sinne also quencheth yea without the greater grace vtterly hindereth all goodnesse and vertue reade Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the same things that ye would Reade also the places alledged after the former answere 2. Tim. 2.22 Iames 4.1 and 1. Pet. 2.11 Wherefore not without cause in respect of this sinne especially doth the Apostle cry out bewailing himselfe as being in the estate of a miserable man subiect to death yea to eternall death without Christ as we haue seene before This euill of coueting is of it selfe a miserable punishment for it maketh vs more restlesse and vnquiet in euery want and trouble then are the brute beasts It blindeth our eyes so that hauing many blessings it is with vs as though we enioyed none at all Yea it turneth blessing it selfe to be a curse vnto vs by reason of our vnthankefulnesse By reason of this secret euill it commeth also to passe that there be many great iudgements of God in the world and those also vpon diuerse particular persons whereof we can see no reason For a man may be in outward shew of commendable cariage among men and yet before God who seeth the heart and trieth the reines the same person may iustly be odious before God because of his hypocrisie and dissimulation or desire of vaine-glorie and praise c. Yea a man may thinke himselfe worthy to be preferred before many of his neighbours and yet be reiected of God because of his deceiptfull heart So we reade Prou. 16.2 Ier. 17.9 and Luke 16.15 Reade also Prou. 15.26 and Zach. 8.17 compared with Prou. 28.6 Better is the poore that walketh in his vprightnesse then he that peruerteth his wayes though he be rich Thus therefore we may generally see the transgression of this Commandement to be highly displeasing in the sight of God and that it is the originall sping as it were of infinite curses yea that it is a grieuous curse and a very bitter punishment in it selfe if we could rightly discerne of it But shew if you can something more particularly what is the proper curse of God against the transgression of it And shew it also by some more particular and expresse testimony Whereas it is a very heauy curse and plague of God for any to be giuen ouer to sinne and so to haue one sinne punished by many other as our Sauiour Christ giueth vs to vnderstand in that he teacheth vs to pray Leade vs not into temptation this most heauy curse and punishment doth especially belong to the transgression of this Commaundement vpon all those that make no conscience to resist the first thoughts and motions of sinne It is very true they which resist them not must needs be led captiues seeing they that striue earnestly cannot without some difficulty nor altogether without some foile preuaile and ouercome But I speake as touching inward foile and captiuity of thoughts at vnwares for a time according to that of the holy Apostle Rom. 7.23 and 2. Cor. 12.7.8.9 Neuerthelesse as in the same places it appeareth God in mercy both pardoneth and assisteth the weakenesse of those that do vnfainedly resist Onely he accurseth and punisheth them that dissolutely giue place to their lust and suffer themselues to be mis-led by it What proofe haue you of this In the 106. Psalme verses 14.15.16 it is vvritten of the Israelites that they lusted vvith concupiscence in the vvildernesse and tempted God in the desert Then he gaue them their desire but he sent leannesse into their soules And in the beginning of the 2. chapter of Micah The Blessings Woe to them saith the holy Prophet that imagine iniquity and worke wickednesse vpon their beds when the morning is light they practise it because their hand hath power And they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen man and his heritage Therefore thus saith the Lord Behold against this family haue I deuised a plague whereout ye shall not plucke your neckes and ye shall not go so proudly for this time is euill And Isa chap. 57.17 For his wicked couetousnesse I am angry vvith him haue smitten him saith the Lord I hid me was angry yet he went away and turned after the way of his owne heart Reade also Habbak 29.10.11 And the heauy imprecation of the Apostle Peter against Simon the sorcerer of Samaria He sheweth there that some great iudgement did hang ouer his head for that he gaue place to his wicked thought imagining that the gift of God might be obtained with mony Acts chap. 8. verses 18.19.20.21.22.23.24 And generally concerning the euill thoughts of the wicked we reade Psal 94.11 The thoughts of man are vanity Psal 146.4 The thoughts of the wicked shall perish Thus much of the curse against the transgression The blessing of obedience to it commeth now to be examined What is the blessing which God hath promised to the obedience of it If in stead of wishing and coueting froÌ„ our neighbors any thing which is theirs we would inure and acquaint our harts to blesse God for that portion of his good blessings which we do enioy our selues and for euery good and comfortable coÌ„modity wherewith God of his mercy hath blessed them it should surely come to passe that beside singular inward peace which wold from thence arise to our conscience we should find the like open blessing from the hand of God which God hath promised to secret prayer that is to say he would reward vs openly Yea no doubt he would blesse vs both openly and secretly with outward blessings spirituall blessings with the good things both of this life and also of the life to come For God who hath promised all things to godlinesse 1. Tim. 4.8 will not deny any thing to that good and holy disposition of the mind which by the worke of his grace is as the ground of godlinesse in vs and from the which true godlinesse cannot be separated As euill thoughts motioÌ„s make way for al curses to enter in as was answered before so doth inward sincerity vprightnesse and purity of heart holy thoughts meditations counsels desires and purposes they through the mercies of God do open the windowes of heauen as it were a key to cause all blessings to descend downe vpon the heads of all the true seruants of God according to that we reade Prou. 10.6 Blessings are vpon the head of the righteous And there are many places of the holy Scriptures the testimonies whereof tend to this purpose as you haue bene further instructed I would haue