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A16752 A treasurie of catechisme, or Christian instruction. The first part, which is concerning the morall law or ten Commandements of Almightie God: with certaine questions and aunswers preparatory to the same Allen, Robert, fl. 1596-1612. 1600 (1600) STC 366; ESTC S100095 232,397 320

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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 contr●●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
indeed Let vs diligently reade and consider of them Reade also Zephan 3.13 for the ground of this blessing seing the people in whom the Lord delighteth is such a people as do no iniquitie nor speake lyes and where a deceitfull tong is not found in their mouth c. Thus much for the promise of blessing It is time that we come to the vse Haue you perfectly obeyed this eight Commaundement that you may looke thereby to escape the curse and to be partaker of the blessing thereof No I haue not perfectly obeyed it But in many things both lesser and greater I haue dealt deceitfully and continually both I and all other do faile in the best actions of righteousnesse that we do performe according as it is written There is none righteous no not one Rom. chap. 3.10 This sentence is generall concerning all actions that haue equitie and right in them whether they belong to riches or a mans person or anie other thing in the most generall signification and therefore it must needs condemne vs all of vnrighteousnesse against this Commaundement c. And further also as we haue done in all the former Commaundements let vs for our comfort enquire now henceforth from what ground of holy Scripture we may strengthen our faith that our Sauiour Christ hath perfectly obeyed this Law for vs according as we haue seene how he hath obeyed all that we haue interpreted before For so it is necessatie for vs that we do know that we haue such a Sauiour as is perfectly righteous in the obedience of euerie Commandement and namely touching that more particular righteousnesse which is here commaunded And if we do not know and beleeue our Sauiour Christ to be such a one we cannot possiblie be saued by him Shew you therefore what proofe you haue thereof All the testimonies of our Sauiour Christ his righteousnesse in generall they must needes proue his righteousnesse in the fulfilling of this Commaundement But besides them we haue particular proofes more properly belonging to our present purpose Our Sauiour Christs perfect obedience for vs. Let vs consider either of these kinds of proofes both generall and speciall And first which are the generall In the 23. of Ieremie verse 5. the holy Prophet hath prophesied of him that he should be a righteous braunch and that he should execute iudgement and righteousnesse in the earth And in the next verse that both Iudah Israel shall call him the Lord our righteousnes There are many other such like testimonies It is true so we reade againe in the same prophecie chap. 33.15.16 In those dayes and at that time will I cause the braunch of righteousnesse to grow vp vnto Dauid and he shall execute iudgement and righteousnesse in the land In those dayes shall Iudah be saued And thus we haue the generall confirmations of Christs perfect righteousnesse the which do include the righteousnesse commanded in this eight Commandement Neuertheles the particular proofes are not to be ouerpassed Rehearse some of them also Like as the Prophet Isaiah prophecied of our Sauiour Christ before he came into the world clothed as it were vvith our nature that he should do no violence and that no deceit should be in his mouth as we reade chap. 53. verse the 9. So the Apostle Peter shortly after he had manifested himselfe to the world beareth faithfull witnesse to the same 1. Epist. chap. 2.22 This also is that which was typically prophecied of our Sauiour Christ vnder the kingdome of king Salomon Psalm 72.14 where it is said that he should redeeme the soules of his people from deceit and violence by the execution of iustice against the enemies of the Church and by exercising mercie toward the rest Reade the Psalme And here againe let vs call to mind that the chief heads or parts of iniustice are these two deceit and violence according to that of the Apostle Paule 1. Thes 4. where he minding to forbid all iniustice he saith Let no man oppresse nor defraud his brother So then seeing our Sauiour Christ is free from either of these points of iniustice yea seing he redeemeth his people from them according to that 72. Psalme it followeth that he is by the vndoubted testimonies of the holy Scriptures perfectly righteous But it may peraduenture be thought of some but a small matter though our Sauiour Christ did no violence seeing he was to the world-ward in poore and weake estate and therefore that the particular proofe of his righteousnesse must stand rather in the confirmation of this that he vsed no deceit nor anie craftie and vnlawfull shifts to helpe himselfe though he was poore c. What haue you to say to this It is to be confessed that a principall part of our particular proofe doth most apparantly consist in this point Neuerthelesse albeit our Sauiour Christ had no worldly power and authoritie after the manner of men yet he could by his diuine power haue consumed his enemies or cast them from their dignitie or wasted their substance c. But he chose rather meekely to endure all iniuries and wrongs which all men did against him euen to the rifling of him and to the casting of lots vpon the inmost garment that was vpon him This therefore sheweth plainely that the righteousnesse of our Sauiour Christ was excellent euē in the sight of the world in that he did forbeare all such dealing as might at the least haue had the shew of a violent course though he could haue reuenged himselfe vpon his enemies as you haue answered For he that threw the Diuels out of that possession which they had taken of the persons of men he could much more easily in all reason haue throwne men out of their possession of houses and goods c. He that by the sound of his voice when he might seeme to be at the weakest made the souldiers which came to apprehend him in the garden to fall downe backeward Iohn 18.6 he could haue taken all strength and courage from anie other and haue deliuered himselfe c. But he would in no wise worke any reuenge but committed all to him that iudgeth righteously 1. Pet. 2.23 For as touching that which he did concerning the heardes of the swine of the Gaderenites Matth. 8.30 he did it in other most holy respects and not for anie the least carnall reuenge Nay we see how he plainely reiecteth that kind of motion which his owne disciples made vnto him against the Samaritanes that would not lodge him Luke chapter 9. verses 54.55.56 Perfect therfore was the righteousnesse of our Sauiour Christ in auoiding all violence yea in the meeke enduring of all wrongs Let vs now come to the proofe of his righteousnesse from the particular consideration of his poore and base estate as touching the world How can you declare him to haue bene righteous therein Because from the time that our Sauiour Christ came to a meete and conuenient age and thenceforth so long as he