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
continue and end in the Lord for his sake it is manifest that although we are to loue all vnfainedly yet by how much any among the rest do more liuely resemble the image of God in that true righteousnesse and holinesse which the Law commaundeth so much the more dearely are we to regard and loue them as the more honourable members of the houshold of God The least also of such ought to be alwaies more regarded and loued of vs then the greatest and most glorious of the prophane and vngodly children of this wicked and malignant euill world according to the doctrine of the 3. verse of the 16. Psalme mentioned a litle before Now therefore to God onely wise most holy righteous and mercifull the most worthie of all loue feare honour and glorie for this his great mercie in giuing vs so holy righteous and perfect a Law for the discouering and disclosing of our sinne and miserie and for the guiding of vs to Christ Iesus the onely mediatour of our eternall happinesse and saluation be all honour and glorie and praise both now and for euer Amen The last exercise for conclusion of this first part of Christian Catechisme and instruction concerning the holy Lawes and Commandements of Almightie God Ye may remember that for the conclusion and shutting vp of this part of our Catechisme diuerse proofes were rehearsed to shew the generall perfection of the whole Law both for the wisedome and also the righteousnesse of it Likewise diuerse proofes were rehearsed for the generall equitie of the whole Law and for the curses which God hath generally threatened against the transgression of it and for the blessing which he hath generally promised to the obedience of the same Moreouer diuerse proofes haue bene alledged for our generall disobedience and that therefore of our selues we haue not onely no interest in any of the blessings but that all the curses are due vnto vs. Likewise diuerse proofes for the perfect obedience of our Sauiour Christ by whose death and perfect obedience onely we are deliuered from euerie curse and made partakers of all blessings Last of all from that which followeth in the 20. chapter of Exodus from the 18. verse to the 21. we haue seene both to what ends and purposes the Lord God did in most fearefull maner publish his Law vnto his people and also what effects it wrought in the hearts of the people of Israell to whom it was in that fearefull maner published And so from thence to what ends the Lord will haue the same his most holy and righteous Law to be preached from time to time vnto his people what vses we our selues who through the goodnes of God haue now lately heard it so fully opened vnto vs ought to make of it The generall perfection of the whole Law These things let vs briefly call to remembraunce and so end this part of our Catechisme concerning the Law of God First therefore what proofe do you remember concerning the generall perfection of the wisedome and righteousnesse of the Law of God One principall proofe was alledged out of the 4. chapter of Deut. the 5.6.7 and 8. verses in these words Behold saith Moses to the people of Israell I haue taught you ordinances lawes as the Lord my God commaunded me that ye should do euen so within the land whither ye go to possesse it Keepe them therefore and do them for that is your wisedome and your vnderstanding in the sight of the people which shall heare all these ordinances and say onely this people is wise and of vnderstanding and a great nation For what great nation is there vnto whom the Gods come so neare vnto them as the Lord our God is neare vnto vs in al that we call vnto him for And what great nation is there that hath ordinances and lawes so righteous as all this Law which I set before you this day This was one principall proofe alledged indeed which as we see euidently commendeth the excellencie and perfection of the Law of God with all the appertenances such as are the holy rites and ceremonies thereof yea euen from the testimonie of the heathen themselues c. Reade also Psalm 19. from the 7. verse and Psalm 119. in many places and Psalm 147. the last two verses This excellent commendation of the Law of God is to singular end and purpose For the knowledge of it is a necessarie introduction to all obedience as on the contrarie the base account of it is the high way to all sinne But leauing this point What proofe do you remember to haue bene alledged to shew the generall meaning of God in his Law both on the negatiue part and also on the affirmatiue part of the same To this purpose was alledged the saying of the Lord by his Prophet Isaiah chap. 1. verse 16. and the beginning of the 17. Wash you make you clean take away the euill of your works from before mine eyes The generall meaning of the Law cease to do euill learne to do vvell And againe that vvhich the Apostle vvriteth Rom. 12.9 Abhorre that vvhich is euill and cleaue vnto that vvhich is good These places do as briefly as may be comprehend the whole summe and contents of the Law wherein God forbiddeth all that is euill and commaundeth all whatsoeuer is good for man to thinke speake or do Our Sauiour Christ also as hath bene answered before comprehendeth all obedience to the Law vnder the perfect loue of God and the perfect loue of our neighbour In the 3. chapter of the 1. Epistle of Iohn all sinne which is the transgression of the Law is called vnrighteousnesse and all obedience is noted by the name of righteousnesse Shew now what proofe was alledged for the generall equitie of the Law of God The contents of the vvhole 18. chapter of the Prophet Ezekiell vvas to this end briefly opened vvherein God himselfe pleadeth at large for the iustifying of his proceedings vvhich vvere according to the equitie of this his Lavv contrarie to the vnequall cauals of the vvickeder sort among the Israelites We may to this purpose cal againe to mind that which was alledged Deut. 4.8 Reade also Rom. 6.19 Isa chap. 5. vers 3.4 and Micah chap. 6.1.2.3 Note that in this respect the Commaundements of God are called iudgements Psalm 19. and Psalm 119. All are giuen with most holy and perfect adâ—â—isement We are now come to the generall curse against the transgression of the Law and to the generall blessing promised to the whole and entire obedience of it What generall proofes were rehearsed for these points Some of them did more ioyntly lay forth both the curse and blessing Other did the same seuerally and apart Which are those proofes which do ioyntly lay forth both the blessing and the curse Most briefly are both the curse and the blessing comprehended in the 13. chap. of the Prou. the 13. verse He that despiseth the vvord shall be destroyed
obedience to the Law of God or any part or point thereof It is true for the vertues of the heathen so called and of meere ciuil mē they are not true vertues not only because the actions thereof proceed not from a mind regenerate and renewed by the Spirit of God but also because they are done without conscience of the commandement of God And therefore the Apostle Paule making mention of vertue Philip. 4.8 he doth in the next verse shew that the same is learned receiued from the word and truly exemplified in those onely that haue bene instructed and taught from it and from the holy Spirit of God Reade also a liuely description of a right vertuous woman in the last chap. of the Prouerbs in her life answerable to the doctrine of Gods Law Now what are we to vnderstand by this word blessing which is the reward of true vertue and obedience It comprehendeth euery comfortable fruite and effect of Gods diuine loue fauour either for soule or body for this life present or to be hoped for in the life to come For the proofe of this reade Leuit. 26. from the 3. verse to the 14. and Deut. 28. from the beginning of the chap. to the 15. verse And Matth. 35.34 c. Now let vs go forward How doth the Law of God I meane what course doth it take to make knowne our sinne and that miserie which in the iustice of God is due to the same After what manner the Law of God detecteth sinne c. It doth it first by a most imperious and strict forbidding of vs euery vvorke yea euery word yea euen euery inward motion thought of the heart or minde vvhich is in the very least degree contrarie to it yea which is not fully agreeable to the holinesse righteousnesse vvhich it commandeth and by a most seuere and fearfull threatning of the horrible curse of God against the least transgression of the same hovv pleasant and delightfull soeuer sin is to our vvicked nature Secondly the Lavv of God maketh knowne our sinne and the vvofull miserie thereof by an exact commanding and vrging of perfect obedience to euery Cōmandement both in thought word deed how cōtrary and vnwelcome soeuer that be to our owne corrupt vvill liking And therewithall by a most precise restrayning of all deuine fauour and blessing to such only as shall perfectly obey the same howsoeuer euery one in the pride of his hart presumeth that he is vvorthy aboue other to be blessed happy hovv negligent soeuer he be in the duties therof That the Law doth in this wise make knowne our sin and miserie we may vnderstand sufficiently by that one place before alledged out of the seuenth Chapter to the Romanes where there is a large discourse to this purpose we may perceiue it also by calling to mind diuerse other places such as we reade in the same Epistle Chapter 2.11.12 Deut. 27.15 c. Gal. 3.10.11.12 Math. 5.19 c. to the ende of the Chapter Marke 9.42 c. to the ende of the Chapter Heb. 2.2 and Iames 2.10.11 c. Hence therefore that is to say from this exact seuerity of the Law ariseth a maruelous combat and rebellious cōtradiction against the Law of God from that cōtrary law which is in our mēbers as the Apostle Paul teacheth Nay say we if the matter be so strict we will none of it c. Neuerthelesse the Law by Gods owne ordinance must thus seuerely be preached still according to that first authority wherewith the Lord himselfe hath once for euer authorised armed it according to that which we reade Isaiah 58.1 Crie aloud spare not lift vp thy voyce like a trūpet shew my people their transgressions c. And Psal 50.21.22 and Ier. 7.19.20 But let vs now go on How many seuerall commandements are there in the Law of God Ten. Tables of the Law and sum thereof So we reade Deu. 4.13 cha 10.4 Are they al of one sort No and therefore they vvere vvritten and ingrauen by God himselfe in two tables Thus we reade Exod. 32.15.16 Deut. cha 5.22 cha 10.1.2 c. How many Cōmandements are contained in the first table The first foure How many in the second The latter sixe So indeed doth the Apostle Paule shew them to be distinguished in the 6. cha to the Eph. vers 2. where he reckeneth the fift Commandement for the first of the second table and it is euen of it selfe plaine because of the distinct argument contents of either of them Shew therefore what is the summe of the first table The perfect loue of God with all duties of his most holy and diuine vvorship as fruits and testimonies of the same What is the summe of the second table The perfect loue of our neighbour and all good fruits thereof toward his honour life and person and toward his honesty goods and good name That this is so we haue warrant from the answer of our Sauior Christ to a certaine Pharisey Math. 22.35 c. and Marke 12.29.30.31 In the which answer our Sauior Christ doth both distinguish the tables as we haue done before also sheweth the distinct argument and contents of either of them Here notwithstanding it might be thought we should come forthwith to the particular interpretation of the seuerall commandements of either table neuerthelesse to the ende we may prepare and make the way yet more plaine easie to a more through vnderstanding of the Law of God I would gladly haue you shew the fruite of so good diligence as to repeate what you haue bene taught to be yet further generally required thereunto To the more full through vnderstanding of the Law of God we haue bene taught to obserue these rules following First that it is a spirituall Lavv most perfectly vvise holy iust and equall Generall rules for the vnderstanding of the Law of God most strictly binding the consciences of all and euery one of all sorts and degrees of people to entire vvhole and perfect obedience Secondly that the morall duties of the first table vvhich more directly concerne the glory of God are in their owne nature and kind more excellent then the duties of the second table vvhich belong to men they being as the foundation and squire yea euen the verie life of these as these againe are as it vvere the touchstone and triall of the truth of those And therefore also that the duties of the first table are both in zeale of heart and in diligence of practise to be preferred before the duties of the second vvhen both sorts may be performed or if the case stād so that either the one or the other must of necessity be neglected Prouided notwithstanding that there be an equall proportion obserued that is one thought compared vvith another speech with speech deed vvith deed circumstance vvith circumstance in the like degree On the contrary it is to be obserued Reade 1.
Commandement established a distinction of degrees of honour both in nature and also for godly pollicie and communion of life and hauing likewise commaunded all inferiours to yeeld to euerie one of their superiours their due honour and that all superiours also should so liue and gouerne as they may be worthie honour it is hereupon plainely to be gathered that the Lord forbiddeth on the one hand all anarchie or want of gouernement and disordered confusion together with all tyrannous ouerstately proud and rigorous Lordlinesse and dominion yea euerie vnkind and vnparent-like abuse thereof And on the other hand he forbiddeth all stubborne contempt and disobedience vvith all enuious and ambitious conspiracie and rebellion yea all fayling in the faithfull performance of any good seruice and dutie either in vvill vvord or deede in euerie one not answering to that place of inferioritie and subiection wherein the Lord hath set him This is indeede the summe of the negatiue part of this Commandement in few words but the more particular opening of it would require a larger discourse to shew the particular transgressions both of inferiours and superiours in the rehearsall of the contraries to all the good duties as for example in the inferiours the contraries to true reuerence c. in superiours the contraries to iust and equall gouernement c. Neuerthelesse let vs as briefly as may be run through these contraries whereby we may as in a short view see how infinite wayes this one Commaundement may be transgressed and broken And let vs beginne with the transgressions of inferiors which are these that follow First the cōtraries to true reuerence both in defect in excesse Not to esteeme of them according to the worthinesse of the place wherunto God hath aduanced them To despise them because of some infirmities which they labour of To yeeld more honour worship to thē then were meete to be yeelded to mortall men To feare them excessiuely To sooth flatter them in their faults ouersights yea not to signifie in reuerend manner our dislike and sorrow if they fall into anie foule and enormious sinne Secondly the contraries to true obedience Fayling of them in anie iust and lawfull seruice and dutie Obedience in good duties onely to the teeth outward as we say or with seruice onely to the eye as the Scripture speaketh Ephe. 6.6 Obedience to iniust and wicked lawes commandements as Doeg obeyed Saul in killing the Lords Priests c. Conspiracie and rebellion against them Thirdly the contraries to true thankefulnesse Iegratitude of heart Neglect of ayding them when they stand in neede of our helpe Iniurious or fraudulent dealing in keeping back or concealing anie part of maintenance due to them Gratifying of them by flatterie or with wronging others as Ziba did king Dauid in the cause of his maister Mephibosheth Fiftly the conttraries of well moderated and dutiful loue Excessiue loue and therein more care to please them then to please God and to further their ciuill commandements lawes then the holy lawes and commandements of the only wise and iust God Hatred of them for doing their office roundly and without respect of person as namely if they shold punish our selues for our defaults or anie that be neare and deare vnto vs c. Hitherto of the transgressions of inferiours against those duties which this fift Commandement chargeth them to yeeld to their superiours The transgressions of superiours in violating those duties which this same fift Commandement requireth of them toward their inferiours do now follow And first more generally and this also diuerse wayes as we shall see in the contraries of the seuerall duties commanded to them Such as are First the contraries to iust and equall gouernement Carelesse neglect of iust equall gouernment Error in discerning what is equall and right through rashnesse and for want of due aduisement Acceptation of persons for fauour or for bribes against the knowne equity of the cause Secondly the contraries to right louing and parent-like affection Want of affection as Gallio Act. 17. cared not to see Sosthenes outragiously beaten before his iudgement seate Foolish pitie Vaine popularitie Heauie and tyrannicall exactions Thirdly the contraries to iust incoraging of those that are dutifully affected Neglect of rewarding such seruices as haue bin performed with speciall dilligence and faithfulnesse in causes of great weight and moment Rewarding of the vnworthie Fourthly he contraries to stayednesse and grauitie Lightnes in and constancie Pride and ambition Fiftly the contraries to modestie Vaine glorie Arrogancie Counterfeit modestie Finally the contraries to clemency or gracious and mercifull dealing Ouer-loose remisnesse Rigorous seueritie These are the generall transgressions against the duties which God requireth of Superiours to their inferiours The more particular do now henceforth follow First in naturall parēts The contraries of meete nourishing vp and prouiding for their children Such as are neglect of prouiding euen bare necessaries or on the contrarie riotous education and aspiring after too great things for them The contraries of due defence against iniuries Incouraging or hartening of anie to shrewd and curst dealing either against straungers or among themselues No inuring of them to patience meekenes Rash vnaduised defence or reuenging their wrōgs The contraries to teaching and instructing of them Such as are neglect of teaching instructing them either by their owne industrie or by some other in the knowledge of such things as are meete for their yeares c. The teaching of them euill things or putting of them to euil teachers The bringing of them vp idlely The giuing of them ill example in any thing The contraries of praying to God for them such as haue no regard at all or very litle and seldome regard to intreat God for his blessing vpon them Imprecatiōs or cursed wishes against them in their fury The contraries of wise and discreet gouernement that is either no rebuke or correction at all for their falts which is noted to be the fault of king Dauid concerning Adoniah 1. King 1. Or ouer sharp and bitter and haining rebukes reproches or reuilings to the discouraging of their mindes contrarie to the rule of the Apostle Eph. 6. Finally no mitigation of seueritie though reasonable causes do offer themselues to induce thereunto In the King or soueraigne Prince No requiring or vrging of his Subiects or very remisse and negligent vrging of them to the obedience of both the tables of the morall law of God No care or slender care in framing and fitting his ciuill lawes and penalties thereunto Neglect to make due choise of worthie vnder-magistrates and officers or to ouersee and inquire whether they do their duties faithfully No defence or too slight and houerly defending incouraging of the dutifull subiect Neglect of due seueritie against the wicked or rather preferring and aduancing them according to that Eccl. 10.5.6.7 Pr. 26.1.8 Finally tyrannie in sifting their Subiects by causlesse inquisitions and officious othes in punishing
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
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 God to euery faithfull and beleeuing Iew. And that the duties of Gods morall Law are the same duties from whence the truth of our faith is to be manifested to the glory of God c. reade againe Iames chap. 2.14 15.16 c. and Iohn 3.17.18.19.20.21.22 and Matth. 5.16.17.18.19 c. Reade also Ier. 31.33 compared with Heb. 7.10 and chapter 10.15.16 Concerning the second of these latter vses of the Law that it serueth in stead of a continuall watch c. call to mind that which we reade Psal 19.11 Moreouer by them is thy seruant made circumspect Reade also Psal 119.98 and verse 205. and Prou. 6.23 And touching our vnprofitablenesse reade Luke chap. 17.7.8.9.10 And against trust in our owne works chap. 18.9.10.11.12.13.14 and verse 18.19 c. 23.24.25 Now concerning the last of the latter vses of the Law it is euident to be so in that it doth alwayes rebuke the least sinne and in the owne nature continually calleth for perfect obedience vnder paine of the curse and damnation Whereby it awaketh the conscience to the continuall sight of the guiltinesse of sinne c. whence also we cannot but be put in mind continually of our deliuerance by our Sauiour Christ and consequently of that loue and duty which we owe him Thus then we see that the Law is of manifold vse both before and after that we are brought vnto Christ But against the latter vses some man will peraduenture obiect that which the Apostle Paule seemeth to write to the contrary euen there where he teacheth that the Law is our Schoole-maister to bring vs to Christ for he addeth these words by and by in the very next verse Gal. 3.25 But after that faith is come saith he we are no longer vnder a Schoole-maister And chap. 4.7 Thou art no more a seruant but a sonne and verse 24. The Law gendreth vnto bondage and 1. Tim. 1.9 The Law is not giuen to a righteous man To these places we answere by a true interpretation of the Apostles meaning that they make nothing against any of the vses of the Law by vs mentioned For his meaning is onely to shew that as the Law is opposed to Christ the couenant of grace and as it bringeth with it the burthen of ceremonies as it is armed with the curse against the least transgression of it so are not the faithfull who are redeemed by Christ and do truly indeuour to liue righteously vnder the Law but vnder grace But to be vnder the Law for the direction of our liues how we should serue and please God this is so farre from a bondage that it is a singular ease and benefit that we haue so short and perfect an abridgement of the whole will of God as his Law is This is the loue of God saith the Apostle Iohn 1. Epistle chap. 5.3 that we keepe his Commandemens and his Commandements are not grieuous that is they are not ouer-burthensome vnto true and faithfull Christians Like as our Sauior Christ had sayd before My yoake is easie and my burthen is light Math. 11.30 The reason is because in Christ and through the redemption which he hath paide for our sinnes to appease the wrath of God both the Law and the Gospell are reconciled and they consent together as in a most friendly league teaching one and the same doctrine of faith and godlinesse to the glory of God and the saluation of all his elect people And thus the Law aswell as the Gospell is said to conuert the soule to giue wisedome to the simple to reioyce the heart c. as we reade in the 19. Psal And thus also the righteousnesse of God though it be made manifest without the Law yet it hath witnesse of the Law of the Prophets Neither doth the Gospell make the Law of no effect but confirmeth and establisheth it as the Apostle Paule teacheth Rom. 3. verse 21. and 31. and Gal. 3.21 Is the Law against the promise of God God forbid Wherefore we keeping our selues farre from the heresie of those that are called Antinomians because they vtterly reiect the Law yea euen the morall Commandements of the Law of God let vs in the feare of God and with all thankes to his diuine Maiesty for so great a blessing as his Law is it being rightly and lawfully vsed as the same Apostle teacheth 1. Tim. 1.8 Let vs I say imbrace and practise euery good vse of it that is that we being truly humbled and brought to our Sauiour Christ by it and through him being deliuered from euery curse of it we may againe by our Sauiour Christ be so lifted vp with the ioy of his saluation and so sanctified and enabled by his grace that walking in obedience to it we may be partakers of all the blessings which God of his infinite mercy though Iesus Christ hath promised to the obedience of the same yea euen to the sincere though vnperfect obedience of all such as are redeemed iustified and sanctified through faith in the same our Lord and Sauiour Christ Iesus his sonne The which graces God of the same his infinite mercy graunt vnto vs and to all his elect children both now and hencefoorth for euermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS An index for correction of the Errata PAg. 2. in the margent for preparation reade patterne pag. 3. line 10. for them reade him and in the margent Scheninah pag. 6. line 29. reade giueth any an pag. 19. line 27. that for the pag. 27. line 24. set the comma after parts pag. 30. line 15. reade benefit pag. 33. lin penult reade Bethauen pag. 42. lin 5. for all reade â—l pag. 49. line 15. reade not onely mutually pag. 50. line 11. reade more bound pag. 51 in the margent reade Thahhaudem pag. 52. line penult for containe reade conceiue pag. 53 and 54. reade rites for rights pag. 63. last line for fasting reade feasting pag. 74 line 16. time is for tune pag. 75. line 19. reade hunting pag. 84. line 21. for slowly reade loosely pag. 87 line 22. put out and. pag. 89. line 29. heauenly for heauy pag. 98. line 6. reade God was call c. pag. 100 line 13. put out the word this pag. 101. line 21. reade others from which c. pag. 103. line 8. reade we ought pag. 106. line 16. reade or Sabbath thereunto c. pag. 113. line 12 sell for set pag. 116. line 12. reade the Apostles of our Sauiour Christ c. pag. 121. line 12. reade to giue them all good c. pag. 122. line 5. or for as pag. 131. line 21. reade or of all his creatures pag. 133. line 31. â—e for In. pag. 135. line 1. reade lightnesse and inconstancy pag. 139. line 13. for our reade their pag. 140. line 5. reprocheth and line 12. Ecclesiastes pag 145. line 13. dye as a c. pag. 147. line 10. put out the last repetition Come vp thou bald-head pag. 149. line 33. reade blessed course pag. 53. line 21. for else reade lesse pag. 163. line 33. reade fore-possessed pag. 194. line 5. reade bringeth pag. 195. line 16. reade prouided pag. 206. line 23. reade from antiquity pag. 238. line vlt. reade worke further all his workes pag. 239. line 14. for inordinate reade ordinarie pag. 251. line 2. reade wâ—th God but also the c. and line 12 for we as reade as we pag. 265. line 27. for many reade may any pag. 269. for ariseth reade arising pag. 274. line 10. for in reade of
A TREASVRIE OF CATECHISME OR CHRISTIAN INSTRVCTION The first part which is concerning the morall Law or ten Commandements of Almightie God with certaine Questions and Aunswers preparatory to the same I haue seene an end of all perfection but thy commaundement is exceeding large PSALME 119.96 Euerie Scribe which is taught vnto the kingdome of heauen is like vnto an housholder which bringeth forth out of his treasure things both new and old MATTH 13.52 LONDON Printed by Richard Field for Thomas Man 1600. TO THE RIGHT VVORSHIPFVL MY SINGVLAR GOOD PATRON Sir Nicholas Bacon Knight AND TO THE LADY ANNE BACON HIS VERIE WORTHIE and vertuous wife in all humble and heartie desire of continuall increase of euery heauenly and spirituall gift and grace from God the Father and from our Lord Iesus Christ RIGHT Worshipfull right dearely beloued and reuerenced in the Lord the regard of my bounden dutie first and then that perswasion which I haue of your fauourable good-will and liking toward me as also of the ioynt-willingnesse of ye both to yeeld the credite of your names both in and for the profession and furtherance of Gods holie Religion and worship by euerie good and Christian meanes in the sight of all men and finding herewithall that God of his rich mercie hath by meanes of your encouragement blessed my poore indeuors that you might as I trust enioy some fruite of them these considerations haue both incited and also emboldened and confirmed me though the vnworthiest of all the Ministers of Gods word whose wise faithfull and learned labours are honorable and precious in the Churches and assemblies of Christ Iesus among vs to make no doubt of dedicating this booke vnto you and of publishing it vnder the credite and as it were the protection of your names Desiring hereby to testifie my speciall thankfulnesse to ye both and to helpe both you and yours and as many others as I might in the right way of the kingdome of heauen Howe worthie a testimonie of such my speciall thankfulnesse to you my so right worshipfull and beneficiall good Patrons as I haue found ye to be vnto me and consequently how worthie your credit and protection and how profitable a helpe to further either your selues or any other in the way of Gods kingdome and chiefly how this booke may be to the glory of God which aboue all things ought to be most respected in euery enterprise we take in hand I leaue it to be determined by that gracious blessing which God himselfe of his infinite goodnesse and mercie according to his owne diuine counsell and wisedome shall vouchsafe to giue vnto it Neuerthelesse seeing I do present to you an interpretation of that part of the most excellent Lawe of the Lord our God which containeth the fundamentall rule and ground of all true wisedome righteousnesse and holinesse before him and therewith also a manifold collection of diuerse necessarie and profitable discourses incident to the same from the rest of the holy Scripturs of God such as are the equitie of the same most holy and righteous Law the curses threatened against the trangressions thereof the blessings promised to all perfect obedience not onely in generall but also concerning euery particular commandement of the Lawe with a declaration likewise of the onely perfect obedience of our Sauiour Christ to all and euery commandement and of our owne perfect disobedience as well in corruption of nature as in error and transgression of life vntil we be ingrafted into Christ and sanctified by the holy Ghost as also after we are so ingrafted sanctified and renued vnto God that our obedience at the best is onely as we may say inchoate and but begunne alwayes in this life remaining still vnperfect so that it is of grace only through our Lord Iesus Christ and not by worth and merite that either it or our selues are accepted with God Finally seeing the excellent vses of the Law of God in all these respects are here presented vnto you and that in such sort as all these points haue not bene so fully gathered together as it were many labours into one as by the grace of God ye shall find them here gathered and sorted to your hands all tending to instruct vs to true humiliation in our selues that we might most happily reioyce and glorie in the Lord and be partakers of his glorie in the end I haue now good hope vpon the premises that with your fauorable construction of al things and without iust offence to anie other I may in such modestie as may well beseeme an humble seruant of God desire ye to esteeme this booke as worthie for the Lords cause not onely that countenance and safegard which your worthie names and credite may procure it but also your verie diligent and carefull reading perusing and pondering of it as that treasure which God would haue in speciall manner weighed out tendered and appropriated to you I beseech ye therefore right Worshipfull in the Lord receiue ye this writing not so much from me vnworthie poore wretch as from the gracious good hand of God who hath as I trust prepared and furnished it from the treasurie of his riches for the spirituall inriching of your soules to his heauenly kingdome as a fruite and blessing vpon you for your speciall fauour to me and other his seruants for his sake how frayle and earthen soeuer the instrument is which it hath pleased him to vse in this ministerie seruice toward you And for the same cause also do I humbly beseech ye to make the best spirituall gaine of it to the vttermost of that wherunto it may possibly be improued by you To this end as I began so do I still and by Gods grace shall so long as I liue as humbly and instantly as I shall be able beseech God our heauenly father who onely hath the full treasurie of spirituall riches fully sufficient for all that be his that it may please him of his bounteous mercy more and more to replenish you and yours with all heauenly graces blessings and comforts vntill ye may together with the rest of his Saints attaine to his euerlasting kingdome of glorie euen for his most deare sonne our Lord Iesus Christ his sake of whose fulnesse onely we must all receiue euen grace after grace whatsoeuer we receiue To him therefore together with the Father and the holy Ghost one onely true God almightie and most wise most righteous and most mercifull â—â—â—nall infinite and incomprehensible be all bleâ—â—â—ng and thankes all praise honour and glorie both now and for euermore Amen Your worships in the Lord most bounden ROBERT ALLEN TO THE REVEREND AND LEARNED EXAMINERS and Readers humble and heartie salutation in Christ IT may well be Reuerend fathers and louing brethreÌ„ in the Lord that your graue and godly mindes being iustly setteled in preiudice against all vainglorious or vnaduised needlesse atteÌ„pts to write and publish bookes as against that wherein the vaine and curious
and long since and may we receiue no vnwritten verities as they are called though differing from the written word of God vpon the credite of tradition from the pretended testimonies and warrant of auncient times from many former generations and ages as some would make vs to beleeue No in no case for seeing the Prophet Isaiah sayed in his time as we do reade Chapter 8. verse 20. To the Law and to the Testimony and if they speake not according to this vvord it is because there is no light in them Much rather are we to say so now seeing we haue not only the writings of all the holy Prophets beside the Law and testimonie thereof but the addition of the New Testament also wherein is the witnesse of our Sauiour Christ and of all his holy Euangelistes and Apostles as we haue seene before It is very true neither was there any time since that any part of the holy Scriptures were written wherein all the seruants of God haue not had a most religious respect vnto them the Prophets to the Law Christ to the Prophets the Apostles to Christ and all the faithfull Pastors and Doctors of the Christian Churches to the Apostles and to Christ and to the Prophets and to the Law of God giuen by Moses and to all the rest of Moses writings reade Luke 16.29.30.31 and Colos 2.18 c. and 1. Tim. 4.7 All antiquity not agreeing with the word of God is to be accounted no better then an old wiues fable Finally reade Gal. 1.8.9 Though that we or an Angell from heauen c. But after that we haue read the holy Scriptures meditated and conferred of them yea after that we haue heard them plainly opened and interpreted by the faithfull Ministers and Preachers thereof can we then by the light and sharpnesse of our owne naturall and mother wit as we call it sufficiently vnderstand the Scriptures to the glorifying of God and obtayning of our saluation We cannot vnlesse it please God together with his holy Scriptures or written word and the outward exercises thereof to giue vs also his holy Spirit whereby they may be inwardly written in our hearts as it were by the finger thereof For so our Sauiour Christ earnestly affirmeth in the third Chapter of Iohn Reading and hearing of the Scriptures insufficient without the Spirit speaking thus to Nicodemus Verily verily I say vnto thee except a man be borne againe he cannot see the kingdome of God And againe Verily verily I say vnto thee except a man be borne againe of water and of the Spirite he cannot enter into the kingdome of God The same may be cōfirmed by many other authorities of holy Scripture But let vs proceed After that we are enlightened by the Spirit of God through the reading and hearing of the Scriptures preached vnto vs so that we do in some measure know the right way to saluation and how God is to be glorified haue we thenceforth any power good-will and affection of our selues to lay hold thereon to our owne comfort and to prouoke our selues to walke dutifully in the constant obedience of the same to the honour and prayse of God No neither vnlesse it please the Lord vnto the enlightening of our minds to adde a second grace of the same his holy Spirit which is the renewing of the heart for as the Apostle Paul saith in the 2. Chapter to the Philippians It is God which worketh in vs both the vvill and the deed euen of his good pleasure Tell me now Are we in any danger so long as we remaine in the ignorance of the holy Scriptures of God albeit according to our owne opinion we haue a good meaning and do zealously serue God after our owne blind deuotion There is no doubt but we are in very great and certaine danger of the wrath of God so long time as we so abide specially if we despise wisedome and instruction as we reade in the first Chapter of the Prouerbs of King Salomon verse 22. c. And in the first Chapter of the 2. Epistle to the Thessalonians from the 6. verse I pray you let vs turne to these places and let vs consider of them Now for so much as it shall go so fearfully with those that be ignorant and for want of knowledge do not obey the Gospell What shall we say of those who hauing great knowledge so as they can discourse readily vpon all points of the Religion of God yet haue for all that no care nor conscience to obey his will but follow their owne wicked lustes Ignorance of the Scriptures damnable so is knowledge without obedience are not all such in a most fearfull estate Our Sauiour Christ sayth that he that knoweth his maisters will and prepareth not himselfe neither doth according to his will shall be beaten with many stripes Luke Chapter 12. the 47. verse No excellency of knowledge is of any reckning before the Lord if obedience go not withall reade Matth. 7.21 c. and 1. Cor. 13.1 c. Yet one thing more Did God create mankind thus ignorant and sinfull and miserable also through sin in the beginning of the creation No nothing so but wise righteous holy and happy in a measure of perfection conuenient and meete for them as it is declared at large in the first and second Chapters of Genesis It is true for in that it is written that God made mankind according to his similitude and likenesse all which you haue answered is comprehended as we may further perceiue by that we reade Ephesians 4.23.24 and Coloss 3.10 How then came all vanitie and sinne with so great and lamentable confusion and miserie as it is now come into the world and is most wofully fallen vpon mankind aboue all earthly creatures here below It is fallen vpon vs all thorough the willing apostacy and falling away of our first parents Adam and Eue from that holie knowledge faith feare loue odedience and happinesse wherein the Lord of his infinite goodnesse had set and placed them they harkening to that lying enticement and most malicious and crafty temptation of the Diuell Who is this Diuell you speake of A wicked spirit who being created of God a good holy blessed Angel did not keepe that his first estate the glorious place of his abode but of his owne accord corrupted himselfe through sinne and many thousands of the Angels together with himselfe and so became an enemie to Gods glory and a most wretched deceiuer and murtherer of mankind What ground of these things haue yee in the holy Scriptures They are set foorth and declared at large in the vvhole third Chapter of Genesis Mans creation by God his fall of himselfe by the Diuell How should there be any proofe of these things specially touching that which ye answere concerning the Diuell in that Chapter seeing though you reade it throughout you shall find there no expresse mention at all made of the Diuell That vvhich is
Sam. 2.25 and Isai 7.13 that in the like proportion the transgressiō of the first table is greater more hainous thē of the second And further also it is to be obserued for the making vp of this second rule that there are diuerse degrees of good duties commaunded in either table Mat. 12.31 1. Tim. 1.13 and that there is an inequality of the sinnes vvhich are forbidden the one being vnequally and vvith the disaduantage compared and weighed vvith the other and accordingly a diuerse degree or measure of the curse punishments either in this life or in the vvorld to come Thirdly to the more thorough vnderstanding of the Lavv of God vve are to obserue that vvhat euill or sinne soeuer is forbidden in any Commandement there the contrary good thing or vertue is commanded and on the other side vvhat good thing soeuer is commanded there the contrary euill thing is forbidden Fourthly that vnder one thing expressely either commanded or forbidden all of the same kind vvhat soeuer causeth or any vvay helpeth and furthereth the same they are likewise either commanded or forbidden as coadiutors and accessaries therunto or as hauing a mutuall relation the one to the other Fiftly that albeit for order of doctrine there is a most perfect distinctiō of euery Cōmandemēt frō other yet as touching practise they are so nearly knit together that no one can be perfectly obeied vnlesse all be obeyed one being trāsgressed al are transgressed And for the same cause also there are some kind of duties the contrary transgressions either commanded or forbidden in many yea sundry times in all the Commandements according to the diuerse or contrary ends purposes vvhereunto they do serue according as they are either diuersly or contrarily applied Sixtly that the curse of eternall death and of all the euils miseries of this life is due to the least transgression of any part or branch of the Law and much rather the generall transgression and contempt of it but that the blessing of euerlasting life is not due as a deserued reward or det vnlesse the whole Lavv be fully and perfectly obeyed as vvas answered before Seuenthly that our Sauior Christ only of all men hath perfectly fulfilled obeyed the Law but that all other are transgressors and therefore iustly vnder the curse and condemnation vvhich it awardeth Finally that vvithout faith in the same our Sauiour Christ none can be freed frō the curse threatned by the Law much lesse partaker of any blessing promised in any of the Commandements and least of all a partaker of euerlasting happinesse And yet touching those that do truly beleeue in Iesus Christ and earnestly repent of all their sinnes that their sincere though vnperfect obedience is accepted vvith God and shall of his free and vndeserued grace on our parts only for Christs sake be perfectly rewarded partly here in this world but fully after this life in the kingdome of heauen according to the diuerse degrees and measure of euery mans faith and obedience All these things are necessarie to be obserued indeed the proofes whereof are for the most part cleare in themselues the which yet I will briefly repeate that ye may the better vnderstand them and that they may be more firmely fixed in your minds First because God is a Spirit most wise holy and righteous therefore must his Law be answerable to himselfe c. Reade Deut. 4.5 c. Psal 19.7 c. Rom. 7.12.14 The second third and fourth may easily be confirmed by considering them in their instances for the exemplifying of thē is the prouing of them And touching the diuerse degrees of curse or punishment Particular rules for the interpretation of euery Commandement reade Math. 11.20 c. chap. 12.45 Luk. 10.12 and chap. 12.47 Rom. 1.27 c. and chap. 2.1 c. 2. Thes 2.11.12 and 2. Tim. 4.14 c. and 2. Peter 2.20.21 Numb 15.26 c. compared with verses 30. c. For the fift and sixt reade againe Deut. 27. the last verse and Gal. 3.10 Rom. 3.19.20 and Iames 2.10.11 For the proofe of the seuenth reade Rom. 8.3.4 and chap. 10.3 and 2. Cor. 5.21 1. Pet. 2.22 3.18 and 1. Iohn 3.5 Isaiah 53.5 c. And Ier. 23.6 The Lord our righteousnes And the places before alledged Rom. 3.21.22 and Gal. 3.12.13.14 and verses 21.22 For the last point reade also Rom. 8.1 c. 1. Tim. 1.9 Acts 10.34.35 Psal 19.11 91.14.15.16 Mat. 10.42 and chap. 25.34 c. 2. Cor. 5.10 2. Tim. 4.8 Math. 5.12 Hebr. 11.6 Gal. 6.7 and 2. Cor. 9.6 And now these things obserued more generally we may perceiue the more easily what is to be considered in the particular handling of euery commandement the which things also haue bene declared I would gladly heare them likewise rehearsed of you they being well neare the same with the other Shew therefore which they be They are these vvhich follow First the sence and meaning of the Commandement that also first negatiuely vvhat is forbidden and then affirmatiuely vvhat is commanded in the 1. 2. 3. 6. 7. 8. 9. 10. But in the 4. and 5. commandements first affirmatiuely vvhat is commanded and after negatiuely vvhat is forbidden Secondly the particular equity of it Thirdly the particular blessing promised to the perfect obedience of it Fourthly the particular curses or punishmēts threatned against al such as either make shew of obediēce only in hypocrisy dissimulatiō or do neuer so litle trāsgresse against any duty required Fiftly the particular application of the curses due to euery one in respect of the same particular mutterings and secret rebellions as they are in any more or lesse Finally a particular declaration how our Sauior Christ only hath perfectly obeyed the Commandement which we haue in hand and what manner of obedience to the same that is vvhich God accepteth at the hands of the faithfull Preface or generall reason for the authorising of Gods Law for Christ Iesus his sake though it be vveake and vnperfect These things thus obserued let vs come to the first Commandement which is that Thou shalt haue no other Gods but me Or thus Thou shalt haue or let there be no strange God to thee before my face for such are the words of the originall text though in the same sence and meaning with our vsuall and accustomed translation But in the 20. Chapter of Exodus where the Law of God is set downe there are other words before these which as ye may remember haue bene interpreted vnto you Which are those Thē God spake al these words saying I am the Lord thy God which brought thee out of the land of Egipt out of the house of bondage In the holy lāguage we reade out of the house of seruāts but in the same sence because the Israelites were there in seruitude and bondage read Leu. 26.13 Deut. 4.20 and 1. King 8.51 and Deu. 5.15 But what were you
deceiue poore ignorant soules and hath more shew of carnall reason whereby subtile heads may more plausibly contend for the maintenance of the same according as the Apostle reasoneth against the false Apostles which made shew as if they had bene faithfull Ministers of the Gospell where notwithstanding they subtilly laboured to bring in the ceremonies of the Law and the worshipping of Angels a Philosophicall kind of preaching c. into the faith and worship of the Gospell 2. Cor. chap. 11.1 c. Col. chap. 2. and in the Epistle to the Galathians But more to this purpose reade Reue. chap. 17. Wherefore that which is truly sayd of the Popish artolatrie or worship of the bread in their Sacrament of the Altar that it is the most abominable idolatry of all other because it doth most nearly ouerthrow the truth of Religion and the purity of the worship which God in it requireth vnder the greatest pretence of Religion that may be so may it be sayd of the rest of the Popish idolatrie being compared with the idolatries of the heathen which were more grosse and further remoued from the appearance of true worship which Popish worship seemeth to haue And what though it pleased the Lord sometime to manifest himselfe and his holy Angels by outward similitudes and likenesse of things as of men c. to Abraham to Moses to Isaiah to Ezekiel to Daniel Yet seeing Israel was forbidden to make any such representations to themselues by the art of caruing casting in the mould grauing painting needle worke or any other way it followeth by like strength of good reason that howsoeuer since that time the holy Ghost by the appearance of clouen tongues and Christ being glorified after his ascension shewed himselfe to Paule and Iohn and though before that at the transfiguration of our Sauior Christ Moses Elias appeared in visiō to Peter Ieames Iohn it followeth I say by like strength of good reason that they are not to be artificially pictured resembled to any religious vse and worship among Christians no more then the other were among the Iewes Nay seeing Christ himselfe while he was vpon the earth was not worshipped with religious worship but onely then when he gaue some token of his diuine power and glory And Paul and Barnabas vehemently forbad all that diuine worship which the heathen idolaters would haue honoured them withall and Peter forbiddeth Cornelius exceeding measure in his bowing to him and the Angell forbiddeth Iohn to worship him though he appeared in great glory before him much lesse are their images though they were neuer so liuely and gorgeously pictured set forth and aduanced to be worshipped with any religious worship either higher or lower with Doulia or Latria c. The onely pictures which the Lord alloweth as seruing to teach and instruct in the right way of his worship are his owne works according to that in the 19. Psal 1. c. and Ioh. 5.17.36 and the preaching of the Gospell Rom. 10.18 by an allusion to the former Scripture in the Psal and Gal. 3.1 Yet so as the Lord will not haue the works of his owne hands worshipped but himselfe onely who created and made them according to the example of Abraham Gen. 14.22 Reade also Deut. 4.19 Acts 17.24 and Ier. 8.1.2 and Zeph. 1.5 Finally if we will please God in representing his diuine Maiestie by any image we our selues must be the image of him walking in true righteousnesse and holinesse according to his most righteous and holy lawes and commandements which is our onely true wisedome whereby we are renewed according to the image of God and shall shine as lights in the middest of a wicked generation Hitherto therefore of the euill things forbidden in the second Commandement Now on the contrary I would gladly heare of you which are the good duties commanded First the Lord commandeth that we willingly admit and imbrace his owne word works for our only rule of all our knowledge of God to direct vs how he wil be worshipped serued not only inwardly with spirituall worship wherof we haue answered before but also in the outward declaratiō exercises therof Secondly that from a wise faithfull louing zealous reuerend and dutifull heart we do both priuately and publikely professe practise asmuch as lieth in vs euery one in his calling place both Christiā Prince Magistrate Minister of the word and euery other gouernour and maister of family Duties commanded both ioyntly as it were with one shoulder and apart by euery mans particular indeuour and constancy in labour to promote further and aduance the same the diuine seruice and worship of God according to the prescript rule of his word And that all of vs be carefull to profit our selues and helpe forward one another in knowledge faith and repentance and in all other spirituall graces by the externall actions and exercises thereof Thirdly God commandeth that we do very carefully shun auoyd and watch against all meanes and occasions whatsoeuer would endanger vs to idolatry or any false superstitious worship Fourthly that to the same end we hold our most neare friendship and familiarity and our onely religious Communion and societie with those that professe and declare themselues to be the true worshippers of God we altogether constantly frequenting the places appointed for the holy assemblies and meetings of the people of God Fiftly that euery of vs all with one consent chiefly the ciuill Magistrates and Ministers of the Gospell shew approue our selues wisely discretely zealous against all idolatry euery point of false superstitious worship to the quite abolishing and rooting of it out from among his people to the vttermost of our power Finally that as touching indifferent things as they are called that is to say such things as be not of idolatrous superstitious institution and inuention but yet haue in their kind bene superstitiously idolatrously abused be not of necessary vse for the worship of God that the Christian Magistrate in commanding or not commanding and the stronger Christian whether Minister of the word or any other in the vsing or not vsing of them be charitably wise and carefull that thereby he giue no offence or cause of stumbling to the weake and that they preiudice not the Christiā libertie wherwith Christ hath set vs free And that the weaker more tender conscienced Christians labour after that soundnesse of knowledge perswasion in such cases actions as may well be construed that they stumble at no causlesse offence whereby their comfortable and zealous proceeding in the wayes of the Lords pure worship seruice should be slacked or hindred That according to the first part of this answer the word of God and his works both of creation and gouernement in the world and also of regeneration and sanctificatiō in his Church according to the instructions of the word must be the rule of our knowledge it may
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
poore which be in want Fourthly in respect of common society Let vs therefore consider of these things seuerally And first what is the equity of this Commandement in respect of God himselfe Seeing God is the God of righteousnesse and of all equity and iudgement it cannot be but it must needs be very iust and equall that he should command his people all iustice and iudgement and that he should forbid them the contrary The Equity And likewise because he hauing the soueraigne right of all things in his owne hand hath in most excellent vvisedome distributed and disposed to euery man his seuerall portion as was answered afore concerning the ground and foundation of the righteousnesse of this Commandement The Lord in the vnequall distribution of the riches of this world followeth the same course which he holdeth in all other of his workes There is a differing glory of the heauenly creatures so there is of the earthy in the seuerall kinds thereof He giueth to the rich abundance that the poore may therein behold his bounteous mercy he giueth to the poore lesse to some very litle to other as it were nothing at all in comparison of the rest that both poore and rich might behold their owne sinne and by sinne their vnworthinesse of the least benefit of this life God maketh not all poore because he would haue some to relieue and succour the rest he maketh not all rich because then none should be humbled through want c. Now therefore in the second place what is the equity of this Commandement in respect of those that be owners and possessors of the wealth of the world Because God hath not so passed away his right and interest vnto them but that the fee-simple as it were remaineth still in himselfe alone The rich therefore are but as stewards to God that they may giue to euery one their due portion on the Lords behalfe according as they shall stand in need It is true he hath not giuen to any man his riches that he should consume them according to his owne corrupt will and lust but according to the will of God who is the soueraigne Lord and possessor of them It followeth in the third place that you shew what the equity of this Commandement is in respect of those that be in present want Because albeit God might in his iustice altogether withhold euery blessing of this life both from poore and rich yet besides that he hath commanded the rich to deale liberally vvith the poore he himselfe vndertaketh to be a foster-father to prouide for them vpon condition that they will patiently beare their wants diligently follow their callings and in all things deale truly and iustly vvith all men To this purpose it is that God calleth himselfe in speciall maner the father of the fatherlesse and of euery one that is destitute though he be indeed the generall foster-father of all mankind Such therefore is the equity of this Commandement in respect of God himselfe and also in respect of the rich and of the poore considered a part by themselues Now in the last place what is the equity of it in respect of common society The Lord God as pleaseth him doth oftentimes for iust causes knowne to himselfe make the rich poore and the poore rich and therefore great equity that they vvhich be rich now should relieue and succour those that be presently poore that the poore againe whosoeuer from among them shall be made rich may likewise relieue and succour such as shall be impouerished by the hand of God vvhether they themselues or any of their posterity as it often falleth out vvithin a fevv generations yea sometime in one and the same age This is that equity which the Apostle Paul reasoneth from that he might moue the faithfull Corinthians who were for the present more wealthy to helpe the afflicted Christians at Ierusalem 2. Cor. chap. 8. verses 13.14.15 Reade also Prou. 27.24 and Psalme 113. Thus then the equity of this Commandement the argument whereof is true iustice and iudgement concerning our neighbours goods and our owne it is as you haue answered very manifold This Law of God therefore being so equall it followeth hereupon according to that which we haue seene concerning the former Commandement that all the curses threatned against the transgressions of it are likewise very equall and iust Let vs therefore now come to consider of them And that in the same order wherein the sinnes forbidden haue bene set downe and rehearsed not of all the particulars for that would be ouerlong for vs at this time but of the more generall heads and of the particulars which be more principall and chiefe among the rest so neare as we can In the first place what is the curse against the tyrant which openly violateth all iustice to worke his owne ambitious and licentious will which he maketh his soueraigne Law for the spoiling of other men of their goods to the enriching of himselfe Wo to thee that spoilest and wast not spoiled and dost vvickedly and they did not wickedly against thee saith the Lord by his holy Prophet Isaiah when thou shalt cease to spoile thou shalt be spoiled and vvhen thou shalt make an end to do wickedly they shall do wickedly against thee chap. 33.1 Reade also Hab. chap. 2.5.6 c. 12. and Prou. 21.7 The robbery of the wicked shall destroy them for they haue refused to execute iudgement What is the curse or punishment against the thiefe which maketh stealing as it were his professed practise and occupation to liue by In the ciuill course of Gods iustice in Israel it was for the stolen oxe restitution of fiue oxen and for the stolen sheepe foure fold restitution if the thiefe should haue killed or sold them because that is as it were the perfect conuiction of the theft But if the cattell should be found aliue vvith the thiefe then the Lord commaunded but double restitution Yet so as if the party could not make restitution either double or more as the cause should require that then he should loose his freedome and be sold for a bond-slaue This indeed is the Law of God as we reade Exod. chapter 22. verses 1.4 The same penalty of double restitution is layed vpon the thiefe that stealeth any thing out of a mans house as we reade in the same Chapter verse 7. Yet so againe as if the stealth be attempted in way of burglary and breaking vp of the house and that also in the night time he is put out of the protection of the Law as an outlawed man so as if he be slaine in his enterprise he that killed him is quit from murther The Curses the bloud of the thiefe is vpon his owne head verses 2.3 That manifold restitution therefore or for want of restitution the losse of libertie and this vile account of the thiefe his life in the case of burglarie shew that they are vnder the curse of God touching
of God against vnmerciful men in the sixt Commaundement Now on the other side what is the curse against the prodigall and vnthriftie wasters consumers of their owne goods He that loueth pastime shall be a poore man and he that loueth wine and oyle shall not be rich Prou. 21.17 This curse may be considered also from the parable of the prodigall sonne in the literall sence of it Luke chapter 15.11.12.13.14.15.16 What is the curse against rash suretiship which is a kind of prodigalitie He shall be sore vexed that is suretie for a stranger Prou. 11. chapter 15. What is the curse against the slouthfull idle person which for want of diligence consumeth his goods and do without iust cause liue vpon the labours of others and deuour that portion which of right belongeth onely to those that be impotent and notwithstanding all the diligence they can vse haue need to be releeued The idle shall be vnder tribute Prou. chap. 12.11 and chap. 18.19 He that is slouthfull in his worke is the brother of him that is a great waster Reade also chap. 20.4 and vers 13. and chap. 6.11 and chap. 24.32.33.34 His pouertie commeth as one that trauelleth by the way and his necessitie like an armed man Reade also Eccles 10.18 By slouthfulnesse the roofe of the house goeth to decay and by the idlenesse of the hands the house dropped through No maruell therefore though the idle person be said to be destitute of vnderstanding Prou. chapter 12.11 And againe chap. 28.19 He that followeth the idle shall be filled with pouertie What is the curse of him that trusteth in his riches while he enioyeth them He that trusteth in his riches shall fall Prou. 11.28 What is the curse against him that sorroweth inordinately when he looseth them A sorrowfull mind dryeth the bones Prou. chap. 22.17 And 2. Cor. 7.10 Worldly sorrow causeth death Finally what is the curse against that high iniustice which is called sacriledge and is committed more directly against God himselfe God curseth this sinne with the outward decay of all worldly blessings and to the destruction of the soules of all such as deale fraudulently and iniuriously with him It is true for so we reade Hagg. 1.4.5 c. 11. and chapter 2.16.17.18 And furthermore Prou. 20.25 and Mal. 3.9 ye are cursed with a curse for ye haue spoiled me this whole nation These are the curses of Gods most holy and righteous Law against the transgressions of this Commaundement Of the which though manie threatnings contained in the Scriptures of God be not rehearsed yet by these we may easily conceiue what the rest are Let vs therefore in the next place come to the blessings promised to the obedience of it and so shall we yet more clearely see into the greatnesse The Blessings both of the goodnesse of God and also of our owne sinne and disobedience reuealed and discouered by it And finally the vse of the whole doctrine hereof will more liuely vtter it selfe to our guilt it consciences as touching the necessitie both of faith and repentance in the sight of God First therefore what is the generall blessing of God vpon iust dealing according to the truth of a mans profession First seeke the kingdome of God and his righteousnesse saith our Sauiour Christ and all things of this life shall be cast as an ouerplus vnto you Matth. 6.33 And Prou. 10.2 Righteousnesse deliuereth from death Yea chap. 21. verse 21. He that followeth after righteousnesse and mercie shall find life righteousnesse and glorie Reade also Prou. 12.28 Life is in the way of righteousnes and in that path-way there is no death And chapter 28.20 A faithfull man shall abound in blessings Reade Psalme 15. Psalme 106.3 Blessed are they that keepe iudgement and do righteousnesse at all times And Psalme 112. and Ezek. 18. the reason of all is rendred Prou. 21.3 To do iustice and iudgement is more acceptable to the Lord then sacrifice According also to that Act. 10.34.35 Of a truth saith the Apostle Peter I perceiue that God is no accepter of persons but in euerie nation he that feareth him and worketh righteousnesse is accepted with him Such is the blessing in a more generall consideration Now more particularly What is Gods blessing vpon the publike magistrate that refuseth bribes and dealeth iustly in iudgement The throne is established by iustice Prouerbes 16.12 and againe chapter 25.5 Moreouer chapter 15.27 He that hateth gifts shall liue And chapter 28.16 The Prince that hateth couetousnesse shall prolong his dayes Reade also Deut. 16. verses 18.19.20 See more of this point in the blessing of the fift Commaundement Reade 2. Chron. 19.6 Now what is the blessing of the priuate person whosoeuer he be that dealeth iustly Thou shalt haue a iust and right weight saith the Lord a perfect and a iust measure shalt thou haue that thy dayes may be lengthened in the land which the Lord thy God giueth thee Deuteronomy 25.15 The reason and ground of this blessing is rendred Prou. 11.1 For a perfect weight pleaseth the Lord. And chapter 10.11 A true weight and ballance are of the Lord all the weights of the bagge are his worke VVhat is the blessing of him that being iust vseth diligence in his calling The hand of the diligent maketh rich Prouerbs 10.4 and chapter 12.24 The hand of the diligent shall beare rule Reade also chapter 20.13 and chapter 22.29 and chapter 28.19 VVhat is the blessing of the righteous man who also practiseth liberalitie The liberall person shall haue plentie and he that vvatereth shall also haue raine Prou. 11.25 And 2. Cor. 9.6 He that soweth liberally shall also reape liberally Read more in this text as it followeth there in manie verses And Gal. 6.8 the Apostle speaking of the same matter assureth vs that he which soweth to the Spirit shall of the Spirit reape life euerlasting Reade also Prou. 28.27 He that giueth to the poore shall not lacke And Luke 6.38 Giue saith our Sauiour Christ and it shall be giuen vnto you a good measure pressed downe shaken together and running ouer shall men giue into your bosome for with what measure ye meat with the same shall men meat to you againe Thus we may see briefly how God is minded to blesse the obedience of this Cōmandement as touching those that deale iustly with men Now last of all what is his blessing vpon those that deale iustly with himselfe more directly concerning the maintenance of his true religion and the holy ministerie of the Gospell contrarie to the practise of those that do in this behalfe sacrilegiously rob and spoile the Church The Lord promiseth great plentie and abundance of all his blessings to such specially if there be a generall and publike consent care herein as it is plentifully declared Prou. ch 3.9.10 and Hagg. chap. 2.19.20 and Mal. chap. 3.10.11.12 Eueryone of vs is a damnable transgressor These places of holy Scripture do plentifully declare it
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