onely his bodily eyes opened but also the eyes of his mind to see the truth of God as one taught by his holy Spirit not onely giuing witnesse of our Sauiour Christ that hath giuen him his sight that he was a true worshipper of God and therefore such a one whose prayers God would heare and did heare for the restoring of him but also that euery true worshipper of God which is not a sinner that is to say is not such a one as hath giuen himselfe ouer to sinne but hath repented of it and striueth against it and to that ende calleth vpon God for grace he shall be heard of him Scope of the Commandement Whereunto agree these last words of the Lord himselfe in this our Commandement assuring vs that he will shew mercy that is all kind of mercie for soule and for body c. vpon all those that shall loue him and keepe his Commandements And in this comfort let vs proceed to the third Commandement Rehearse the words of it Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine What is the scope and drift of this Commandement how is it to be distinguished from the former two This third Commandement aimeth at these two points following First to shevv vvhat ought to be the ordinarie course of the vvhole life and conuersation of the true worshipper of God both in vvord and deed Secondly to declare vvhat is the chiefe ende of life and of all the thoughts words works thereof not only in the duties of Gods worship both inward outward according to the first second Commandement but also in euery other duty acâ—ording to all the Commandements of the vvhole Lavv of God What is the chiefe end of all obedience The honour and glory of God This is indeed the generall scope and drift of this Commandement according to the generall instructions and admonitions and exhortations of the word of God shewing how the life of the seruants of God should differ from the life of all prophane and worldly ones both in the manner and forme of it and also in the ende which they ought to propound to themselues therein such as are the instructions c. which we may reade Math. 5.16 1. Peter chapter 2.12 and chapter 3.15.16 and chap. 4.1.2.3.4 Eph. chap. 4.17.18.19 20.21 and chap. 5. verses 15.16.17 and Phil. 2.14.15.16 and chap. 4.8.9 and Col. 3.13.14.15.16.17.18 c. Reade also 1. Thes 2.10 Acts. 20.18 and 2. Tim. 3.10.11 And it was necessarie that the Lord should adde this Commaundement to such ende and purpose as hath beene thus declared that thereby he might meete with the hypocrisie or lightnesse and vanity of a number who desiring not to be accounted altogether prophane and without Religion do therefore come to the place of Gods worship and sit downe or stand vp to heare the Sermon and kneele downe to prayer c. yet the same neuerthelesse so soone as they are out of the Church-doore let all their thoughts and words and the whole course of their life loose to a kind of Libertinisme c. This the Lord cannot endure it being an vnworthy and dishonorable profession of his name and Religion yea he accounteth it no better then a defiling of his name as we may reade Leuit. 22. verses 31.32.33 and chap. 20.3 The polluting of his name the defiling of his saÌ„ctuary the place of his worship they are ioyned together And verily they shew themselues to haue litle profited by the hearing of his word and by their prayers c. whosoeuer haue no reuerend regard to giue glory to the name of God Such receiue the word of God in vaine 2. Cor. 6.1 They call vpon the name of God in vaine All their worship is in vaine Isa chap. 1. The Lord requireth of his worshippers to take another course He cannot like that we should vnder couert of his name follow our owne vaine minds and lusts neither yet one to sooth and flatter another by an Italienate behauiour c. after the manner of this world which is full of subtility and glozing but in simplicity and truth c. as we haue a notable description of a right godly life 2. Cor. 6.4.5.6.7.8.9.10 and Iames 3.17.18 The life of the true worshipper of God is not sychophanticall and effeminate but it is cordiall without hypocrisie or guile The contrary therefore is condemned of God Reade Iohn 5.44 and chap. 12.43 and chap. 7.18 and Gal. 1.10 reade also Rom. 2.24 But these things will yet further appeare to be the meaning of the Lord in this CoÌ„mandement by the particular handling of the words thereof as well those of the Commandement as the other of the reason annexed which containeth the curse against the transgressors of it Words interpreted Let vs therefore come to it What things are we to obserue that we may find out this to be the sense and meaning of this Commandement Three things are to be considered of vs. Which are they First vvhat is meant by the name of God Secondly vvhat it is for vs to take the name of God Thirdly hovv the name of God is taken in vaine Of these things in order that so we may perceiue both what are the euill things forbidden and also what on the contrary are the good things commanded What is meant by the name of God First all which maketh God most famously knowne to be God as one infinitely differing from all other things that is to say his diuine titles vvord and vvorks Secondly God himselfe and vvhatsoeuer he hath by the same his diuine titles vvord and vvorkes reuealed of himselfe that it should be knowne of vs as his eternall power and Godhead by the creation of the vvorld and all things else according to that description vvhich he hath by his owne voyce from heauen giuen forth and by his owne handvvriting set downe of himselfe Touching the first of these points let vs consider that it is the very vse of a name to put difference betwixt one thing and another and specially betwixt the creature and the Creator Reade Exod. 34.5.6.7 Ier. 16.21 That the word of God is as the name of God in that it maketh him most perfectly and fully knowne Reade Psal 138.2 Consule Trem. reade also 1. Tim. 6.1 How the works of God do make the Lord knowne reade Psal 19.1 c. Isa 40.26 c. and chapter 45.11.12 c. Ier. 10.11.12 c. Act. 14.17 and chap. 17.23.24 Rom. 1.19.20 More particularly how the iudgements of God do set foorth his name reade Exod. chap 9.16 and Isa 30.27 Psal 9.16 Ezek. 30.19.26 and 33.29 and 35.11.15 and 38.23 and 39.6.7 And for his mercies Isa 45.20 c. and chap. 48.9.10.11 Phil. 2.9.10.11 Reade also Exod. 23.21 Ezek. 16.59 c. and chap. 28. verse 29. c. and chap. 29.21 and 37.13 Ioel. 2.26.27 c. and chap.
and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you These are most comfortable gracious blessings whose heart may they not worthily allure to enter into this course of true wisedome glorie and happinesse whosoeuer haue anie sparke of grace and true wisedome in them But alas it may be said that in so much as the Law promiseth not any blessing but vpon condition of perfect obedience and seeing we are all yea euen they that haue receiued greatest grace greatly behind and much failing therein that we say nothing of those that are so farre from the course both of speech and life here commanded that they reioyce in wickednesse thinke themselues to remember God the better when they sweare and rap out all the othes they can thinke on and condemne the obedience of this commandement as too great precisenesse and to be an hypocriticall holinesse c. what shall we say for our reliefe against those so great discomforts Though our failings yea though our rebellions haue bene great against this holy Commandement so as we may iustly look to meete with the curses and not to haue our part in any of the blessings yet Gods mercie in Christ Iesus is greater then our sins and his bloud shall wash away both them and the guiltinesse of them not onely from the eye of Gods iustice but also from the accusation and prickings of our owne consciences if we shall truly beleeue in his name that he hath satisfied for these our sins and fulfilled this part of obedience for vs and if we shall heartily repent and be henceforth more carefull both with the words of our mouthes and also in the actions of our liues to glorifie the name of God then hitherto we haue bene This is our onely comfort indeed according to that gracious promise of our Sauiour Christ Matth. 12.31.32 But what proofe haue you that Christ hath not onely satisfied for these our sinnes but also hath fulfilled the righteousnesse and obedience of this Commandement for vs so as the Lord will be moued for his sake to forgiue our sinnes and to accept and to blesse our vnperfect and vnworthie obedience Our Sauiour Christ himselfe Our Sauiour Christs perfect obedience for vs vvho is most faithfull and true giueth a plentifull vvitnesse of it in the 17. chapter of the Gospell vvritten by his holy Euangelist Saint Iohn The whole Chapter is notable to this purpose being a most heauenly prayer of our Sauiour Christ to his and thorough him our heauenly Father for his whole Church and people But let vs heare the principall words tending to this end In the 4. verse our Sauiour Christ saith thus I haue glorified thee on earth I haue finished the vvorke vvhich thou gauest me to do And verse 6. I haue declared thy name vnto the men vvhich thou gauest me out of the vvorld thine they vvere and thou gauest them me and they haue kept thy vvord And verse 11.12 And novv am I no more in the vvorld but these are in the vvorld and I come vnto thee Holy Father keepe them in thy name euen them vvhome thou hast giuen me that they may be one as vve are While I vvas in the vvorld I kept them in thy name those vvhome thou gauest me I haue kept c. And verses 15.16.17 I pray not that thou shouldest take them out of the vvorld but that thou keep them from euill They are not of the vvorld as I am not of the vvorld Sanctifie them vvith thy truth thy vvord is truth And the last verse of the chapter I haue declared to them thy name and vvill declare it that the loue vvherevvith thou hast loued me may be in them and I in them Here indeed we see a plentifull proofe of our Sauiour Christ his perfect obedience in glorifying the name of God by his perfect preaching and publishing of it according to his office and calling and that also euen from the beginning to the end of the time thereof vers 4.6.26 Secondly we haue a testimonie of our iustification in Christ through his obedience in the end of the 6. verse and verses 11.12 where also we see how carefull he was ouer his Disciples to keepe them in obedience to God and that his name should not be dishonoured by them Thirdly Our vnperfect obedience is for Christs sake accepted of God our Sauiour Christ prayeth for the increase of our sanctification and obedience according to the will of God and therein giueth to vnderstand that God accepteth the obedience of his seruants though it be still vnperfect Reade also a testimonie of our Sauiour Christ his glorifying of the name of God and of our iustification in him Hebrewes 2.9.10.11.12 Finally what his generall care of glorifying the name of God call to mind from his doctrine Matth. 5.16 and verses 33.34.35.36.37 Yea his whole doctrine is a most ample full declaration of it Reade also Iohn chapter 7.15.16.17 and chapter 8.49.50 Nothing remaineth therefore but that we placing our trust and beliefe in the mercies of our God in the name of Christ repenting of our sinnes do carefully and in godly maner labour to increase dayly in righteousnesse and holinesse to the glorifying of his name nothing doubting but that thus we shall be plentifully blessed of him though not for the worthines therof yet for the honour of his owne name and the praise of his rich mercies to whome be all praise and honour for euer and euer Amen And thus come we to the fourth Commandement the last of that great commandement of almightie God contayned in the first Table Rehearse the words of the fourth Commandement Remember the Sabbath day to keepe it holy Sixe dayes shalt thou labour and do all thy worke But the seuenth day is a Sabbath to the Lord thy God see that neither thou do anie worke therein nor thy sonne c. For in sixe dayes c. Wherefore the Lord blessed the Sabbath day and hallowed it This fourth Commandement concerning the speciall time of Gods worship hath some neare affinitie with the second which commandeth a speciall place to the same end and therfore they are sometimes in one common charge linked together Leuit. 19.30 and chap. 26.3 Neuerthelesse it requireth a speciall practise of all the former commandements of this first table and the seuerall duties thereof both inward outward priuate and publike to the perfecting of the entire and whole practise of Gods worship Yea it requireth also a speciall practise of all duties of loue to our neigbour both generall in affection and meditation and particular in action as the occasions shall require Diuers wayes distinguished from euery other Commandement And finally it is both the schoole-time and as it were the nurcerie of all godlinesse and vertue to be practised in the whole course of our liues and also the market or fayer day of our soules wherein the Lord doth in
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
which he intendeth by a full and liuely pourtraiture It is compared also to feeding with milk not with strong meate Heb. 5.12.13.14 and to the laying of the foundation of a building as it followeth in the next chapter of the same Epistle verses 1.2 Of this building Christ onely is the foundation yea the whole building ariseth to perfection in him 1. Cor. 3.11 and Ephes 4.11.12.13 And therefore also all the instruction of Christian catechising is to be fetched from the holy Scriptures seeing they alone as Christ him self saith of them do truly testifie of him Ioh. 5.39 The practise or exercise of Catechisme is either in a more large or shorter maner but the largest Catechisme must be an abridging as it were and contracting of the whole Scriptures of God for the more easie and readie helpe of the learner Conference by wise and discreete questioning and answering about any one point is verie profitable for it discouereth the secret error and ignorance of a mans iudgement it layeth open the euill lust and affection of the heart yea through the blessing of God it enformeth the iudgement it reformeth and bettereth the affection it quickeneth both iudgement and affection to the actions and duties of a godly life according to the particulars which are conferred vpon The reasons of this exercise How much more profitable then must not a more generall and orderlie conference proue in processe of time And thus we see what Catechising is and that there is great profit in the exercise of it But shew you more fullie as you haue bene further taught what the reasons are why this exercise of Catechising should be in vse among the people of God The first reason may iustly be the commandement of God who requireth it as a speciall fruite of that pure feruent and constant loue which we do most boundenly owe vnto them Secondlie the loue which all Christians ought to beare to their children euen for the Lordes sake to the end they may be his instruments to deliuer them from their naturall ignorance profanenesse to preserue them from errors and heresies yea from the euerlasting destruction of their soules speciallie in these last and most daungerous dayes wherein all iniquitie both of doctrine and life doth exceedinglie abound Thirdly the care which all ought to haue for the propagation of the truth of holie doctrine and of the practise of Gods pure worship to posteritie Fourthly the example of the true Churches of God both former and latter in the most pure times of the worship of God Finallie the blessing of God which alwayes accompanieth this holie care of planting cherishing and propagating the same true knowledge and worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whet or sharpen as mē do their arrow heads or other weapons instruments that they may more easily pierce enter as Deut. 32.41 And therof commeth Scheminah for a cōmō speach or talke as Deut. 28.37 1. King 9.7 and 2. Chron. 7.20 ioyned with Maschal a prouerbe as Synonyma as on the contrary his heauy curse vengeance which falleth vpō all corrupters or despisers therof For the commandement of God read Deut. ch 6. verses 4.5.6.7.8 and chap. 11.18.19.20.21 In the former of the which places ver 7. the Hebrew word Schanan Englished to rehearse signifieth properlie to whet noting and implying thereby such a rehearsing of the commandements of God vnto children as by the oftē applying of them to their capacitie they may most commodiouslie enter and take place in their hearts The which can no way better be done then by an orderly familiar questioning with them vpon the same Read also Psal 78.1.2.3 Ezek. 16.20.21 where the Lord vehementlie reproueth Parents for their vnfaithfulnesse to him in the wicked and vngodlie education of their children Touching the loue which all Christian Parents ought to expresse toward their children this way aboue all other reade Ephes 6.4 And for a liuely patterne of this loue behold diligētlie how the practise of it is represented in the whole booke of the holie Prouerbes of king Salomon The necessitie whereof is also in that booke notablie declared in manie places because foolishnesse is naturallie bound in the heart of euerie child and because they are in further daunger to be hardened and made more bold vnto sinne by the example and incouragement of ill companie such as seeke to corrupt youth c. Neither doth the Lord ordinarilie saue any that come to yeares of discretion but by meanes of Catechising and instruction whereby they come to that knowledge which is vnto saluation Iohn 17.3 Now for the care of propagating the true Religion of God to posteritie that it ought to be in all Parents and progenitors reade Genes 18. verses 18.19 where we haue the verie memorable exāple of Abraham the father of al the faithful Read also Deut. 4.9.10 the commandement of God Symphorissa with her 7. children in the 3. persecution Likewise Sophia with her three children Felicitas with her 7. children in the 4. persecution A woman of Siria with her two daughters in the 10. persecution A woman of Antioch with her litle child who answered the tyrant that he had learned religion from his mothers breasts Athanasia with her 3. daughters c. Read in M. Foxe Actes and Monuments And Psal 78.5.6.7 In which place euen from the beginning of the Psalme we haue a further testimonie of that example wherein the auncient Church of God among the Iewes hath gone before vs. And for later times read 2. Tim. 1.5 and ch 3.15 and Heb. ch 5.12.13.14 and ch 6.1.2 Neither after this could the Martyrs euen holie women in time of persecution haue prepared animated their children yea euen their tender daughters to suffer with them verie cruell torments had they not bene diligēt euen from the breasts as it were to haue Catechised and instructed them in the knowledge and faith of the truth of God And now last of all since the breaking forth of the light of the Gospell frō vnder the black cloud of Popish ignorāce all Churches reformed are in this point notable examples for their mutuall comfort and so shall remaine to prouoke all Gods children to the end of the world to be worthie Imitators and followers of them In which respect Caluin that worthy instrument of God in his Commentarie vpon the 22. Psal vpon these words vers 30.31 The seede both of high and low shall serue the Lord it shall be counted vnto him for a generation They shall come and shall declare his righteousnesse vnto a people that shall be borne because he hath done it he gathereth this excellent doctrine that the care and indeuour of propagating true doctrine is inioyned vnto vs Cura studium propagandae verae doctrine nobis iniungitur quo post mortem nostrā superstes maneat Nam quū hoc pijs omnibus commune tribuat officium spiritus sanctus operam dare instituendis
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
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
taught to obserue in the words of Moses writing thus Then God spake all these words Beside that the diuine authority and perfection of the whole Law of euery part and branch thereof is thence to be noted in so much as all was published and pronounced from heauen by the Lord himselfe vve vvere further taught to marke the circumstance of time in two respects First that God giueth his Law to his people shortly after he had deliuered them out of Egypt Secondly that before he published and pronounced the same he did both solemnly prepare assemble them together to heare it and also set before their eyes diuerse fearfull and glorious signes of his diuine presence Why did the Lord publish his Law so shortly after he had deliuered his people out of bondage To let them vnderstand that the end of their deliuerance was not that they should follow their owne wicked lusts but to serue him in righteousnesse and holinesse all the dayes of their liues This indeed is the very true end of all Gods mercifull deliuerances blessings this vse stand we bound to make of them all The authorising of the Law of God but chiefly of those that are the greatest as it is expresly noted in the Gospell concerning the end of our redemption by Christ whereof this deliuerance of Israel out of Egypt was to them a figure and pledge And that the ende of this their deliuerance was that they might the more freely serue God reade Exod. 4.22.23 and chap. 5.1 and chap. 7.16 and chap. 8.1.20 and chap. 9.1.13 chap. 10.3 Reade also Deut. 5.15 But why did the Lord so solemnly prepare and assemble his people together before he did publish his Law vnto them That they might vvith one mind as members of the same body politike or common vvealth reuerently heare it vvith full purpose of heart to obey it It is most meet that it should so be heard not only of them but of vs also if we mind to reape any good fruite and bene by it For if we heare it not with a purpose and endeuour to obey it we shall neuer haue experience of our owne weakenesse nor of the power of Gods grace nor of the benefite of a sauiour for the which cause it is that he speaketh ioyntly vnto all as if he should speake apart to euery one And why did he shew foorth so fearfull signes of his diuine presence at the publishing of his Law To awaken their cōsciences to the sight of their former sins of their present frailty and corruption that his feare might be in thē as a bridle to hold thē backe from sin for the time to come This course was indeed most fit to procure and worke those effects and vses for the which the Law serueth euen according to that which was answered before read Exod. 20 20 whereof we shall haue occasion to speake more when we come to these words of Moses In the meane while let vs come to the words of God himselfe which he vttered by his owne most glorious voyce from heauen saying I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage How haue you learned to vnderstand these words They may be vnderstood both as a particular reason and ground of the first Commandement and also as a general reason and ground in vvay of a preface to the vvhole Lavv. Why is that Because they containe such a description of this heauenly Law-giuer as sheweth that he hath most soueraigne right to command all and that he alone is most worthie aboue all to be in all things obeyed aboue all Reade Leuit. chap. 19. vers 3.4 c. Which are the parts of this description First it sheweth vvhat manner of one our heauenly Law-giuer is in his owne diuine nature and being secondly what his gracious good will and pleasure is toward his people vpon condition they vvill submit themselues to be obedient vnto him In which words of the description doth he shew what his diuine nature and being is In that he proclaimeth himselfe to be the Lord God What meaneth this word Lord That he onely is eternall of most high and excellent Maiesty vvithout beginning and without end the cause of the being of all things in so much as he hath created them of nothing and much rather the cause why anie creature shall haue any euerlasting continuance and abiding This is the naturall interpretation and meaning of the word Iehoua for the which we vse to say Lord following herein the Greeke translation of the Bible after the example of the Euangelists and Apostles in the New Testament Not that we thinke it vnlawfull to speake the name Iehoua as some of the Iewes haue superstitiously imagined but because vse hath thus preuailed Onely it is necessarie that we vnderstand this title Lord in the signification of Iehoua For the which reade Exodus 3.14 and chapter 6.3 and Psalme 90.1.2.3.4 Now what is the meaning of the other word God That the same Lord who is the onely eternall and the cause of the being of all things is also all-sufficient and almightie both to support and maintaine all things vvhich he hath created and also to rule gouerne and order them all according to the gracious good pleasure of his diuine prouidence and will Such is the signification of the title Elohim noting the manifold vertue and power of the Godhead yea and euen the distinct persons of the Godhead also in the most perfect vnitie of the diuine nature Of the which more is to be said vpon the Articles of our beliefe Now what is the gracious good pleasure and will of God toward his people in which words of the description is it expressed First in the vvord Thy in that he saith I am the Lord thy God vvhich is a vvord of couenant and promise then in those vvhich follovv vvhich are a confirmation and as it vvere a pavvne and pledge of the couenant in that he did most mightily most mercifully deliuer his people out of the bondage of Egypt The condition of the couenant of the Law being such as no man can performe it seeing it promiseth not life to anie vnles it be fulfilled how should it containe anie declaration and testimonie of Gods loue to his people It is of Gods gracious goodnesse and mercie that he promiseth life vpon that condition in so much as therein he requireth no more then he had created and fitted mankind vnto in the beginning of the creation but the speciall declaration and confirmation of Gods loue in this his couenant consisteth in that it hath a respect to Christ by whome it is fulfilled for vs aswell as for the Ievves and for vvhose sake God is minded to forgiue the sinnes of all that shall truely beleeue in him also to vvrite his Lavv in their hearts by his holy Spirit euen to the end of the vvorld It is true for
of this holy Commaundement aboue that I am able to vnderstand This verily is the naturall disposition and estate of vs all euen from the wombe as may appeare not onely by particular testimonies of the holy Scriprures but also by many reasons drawne from the same and from common experience also so that when it is truly sayd in respect of all the Cōmandements we may wel vnderstand it spokē chiefly in regard of this Who knoweth the errours of this life clense me from secret faults Keepe thy seruant also from presumptuous sinnes let them not reigne ouer me c. Psal 19.12.13 And Ier. 17.9 Yea besides our errors infinite are our naturall rebellions the suggestions of the diuell to hinder the obedience of this Commandement If we be pressed very hard with conscience of our duty we are readie without the grace of God to cast of the yoake Perfect obedience for vs. and to say who is the Lord To walke by faith is in our iudgment follie and the next way to beggery The feare of God breedeth melancholy And may we not loue God the world too what neede we pray God knoweth what we need before we aske and Gods will shall take place whether we pray or no. But who can recken al the replyings and mutterings of our corrupt and prophane hearts this way Seeing then neither your selfe nor any other of vs haue obeyed and kept this Law neither do nor can keepe it as we ought it followeth that you together with vs all haue deserued the curses threatned in it Haue you not I must needs acknowledge that I haue We all must needs acknowledge it not mutually among our selues one to another but chiefly to God with godly sorrow and lamentation in our soules for the same if happily we will not deceiue our selues But is there no meanes to auoyd the curses Yes by faith in Iesus Christ vvho hath perfectly fulfilled it for vs and giuen himselfe to the death for our sinnes vve shall not onely escape euery curse but also be partaker of all the contrary blessings For this cause indeed was Christ made accursed for vs that we might be made the heires of blessing through him Galathians 3.13.14 Seeing therefore our deliuerance and comfort standeth in the obedience of our Sauiour Christ me thinke it should be to good purpose for vs to consider of some testimonies of holy Scriptures which shew that he hath obeyed this Law for vs. What proofe can you alledge for it In the 11. chapter of Isaiah from the beginning of the chapter to the 6. verse vve haue one very speciall proofe Rehearse that Scripture But there shal come a rod forth of the rocke of Ishai a graffe shal grow out of his roots And the spirit of the Lord shal rest vpō him the spirit of wisdom vnderstanding the spirit of coūsel strength the spirit of knowledge of the feare of the Lord. And it shall make mim prudent in the feare of the Lord. Our iustification only by Christ The same is euident also in many other places of the Scriptures Reade Isaiah 53.9.10.11.12 Luke 2.49.52 and chap. 3.21 with Math. 3.15 and Luke againe chap. 4.4.8.12 verse 16. c. and chap. 6.12 and chap. 22.42 Iohn 2.17 and chap. 4.34 and chap. 6.38 and chap. 11.42 and Math. 11.25 c. Heb. 12.2.3 c. 1. Peter 2.21.22.23 and Isa 53.7 But are you now discharged from obedience to this Commandement because Christ hath obeyed it for you I am onely discharged of the guiltinesse of my sinne and of the curse due to the same but as touching obedience I stand bound for my redemption sake to knovv and acknowledge the Lord to be my God and Sauiour in Christ and therefore also that I do more stedfastly beleeue in him more heartily loue him more dutifully serue him and finally that I be euery vvay more aboundantly thankefull and obedient vnto him It is very true and standeth with al good reason Here therefore vpon so iust an occasion let vs diligently obserue that howsoeuer there is an infinite difference betwixt the Law and the Gospell in respect of vs and as they are for the same cause opposed the one to the other specially in the point of iustification and saluation the same Law being the ministery of the curse of death and damnation through the discouery and conuiction of our sinne as hath bene shewed before the Gospell on the other side being the ministery of grace and blessing of life and saluation yet in Christ Iesus the Law and the Gospell are reconciled and the righteousnesse of the one is the righteousnesse of the other and the duties of this are the duties of that and the blessing of either is in substance and effect one and the same blessing But yet seeing you cannot attaine to the perfect obedience of it to what purpose is it that you should take any great care or indeuour with any great labour to increase in the obedience of it Our vnperfect obedience is for Christs sake accepted of God God in Christ Iesus and for his sake forgiuing my sinnes and renewing me vnto himselfe by his holy Spirit hath of his most free and bounteous grace promised to accept of my vveake faith and vnperfect obedience yea and to blesse me for it more and more so long as I acknowledging him louing fearing and seruing him in any measure of truth Sins forbidden am hartily sorie that I can performe these spirituall duties no better and do labour vnfeinedly by prayer and by vsing all other holy meanes to increase more and more therein You are in a very good way and your perswasion hath sure ground for the Lord will not breake the brused reed nor quench the smoking flaxe Isaia 42.3 so long as we can say in truth Lord I beleeue helpe my vnbeleefe and Lord thou knowest that I loue thee c. And the desire of our soule is to thy name Isaiah 26.8 The Lord will not cast vs away Iohn 6.37 The sacrifices of the Lord are a contrite spirit a contrite and a broken heart the Lord will not despise Psal 51.17 Reade Isa 66.2 I will looke to him that is poore and of a contrite spirit and which trembleth at my words And Song of songs chapter 4.9 and Math. 5.3 and chap. 13.12 Now blessed be the Lord our God who hath thus prepared vs so blessed a remedy and for that he hath giuen vs his holy Spirit and for that he hath made vs partakers of the beginnings of so vnspeakable consolation and comfort in Christ Iesus c. For he might iustly haue left vs to the common Atheisme and profanesse of our nature after the course of this wicked world c. Hitherto of the first Commaundement and therein of that spirituall worship which the Lord requireth which is such a kind of worship and seruice as hath his most proper seate in the inmost closet of the heart and reines and
in the very spirit of the mind which the Lord only and our owne consciences is priuie vnto The second Commandement followeth to be considered of vs which concerneth the right manner of the externall and bodily profession and practise of this inward worship of the soule and spirit from the former ground of the true knowledge and acknowledgement of the onely true God and as a fruite of his true faith feare and loue Rehearse therefore the second Commandement of Almighty God Thou shalt not make to thy selfe any grauen Image The Hebrew word is serue Thabhandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the likenesse of any thing that is in heauen aboue nor in the earth beneath nor in the vvater vnder the earth Thou shalt not bovv downe to them nor vvorship them for I am the Lord thy God a iealous God c. Is there nothing contayned in all these words but the Commandement it selfe There is beside the Commandement a reason annexed to it Ye say well the Commandement is this Thou shalt not make to thy selfe any grauen Image c. The reason followeth for I the Lord thy God am a iealous God c. And let vs obserue it well for this Commandement in stead of all the rest is set downe in the full strength and beautie and as it were in cōplet armour being furnished both with the threatning of the curse against the transgressors and also with the promise of blessing and holding forth the garland of glory to all that shall obey it Why is that God would in this one let vs see expressely how euery Commandement is to be vnderstood as carying the curse and blessing death and life as it were in the bosome of it But more specially because the imbracing of idolatry whereby the hart is drawne away frō the true spirituall worship of God is as it were the dissoluing of that mariage-couenant which God hath vouchsafed to enter with his people and their posterity euen as on the other side faithfull continuance in the duties of his true outward worship is vnto all true spirituall worshippers of him as the perpetuall sealing and confirmation of the same for euer Of these things we shall vnderstand more hereafter only as touching the nature of the Law contayning both the curse and death against the transgressors and also the blessing and life to those that shall obey it reade Deut. 30.15.16.17.18.19.20 and chapter 11.26.27.28 Now first of all what doth the Lord forbid in this second Commandement First of all in this second Commandement the Lord forbiddeth not only the making dedicating or consecrating and setting vp of any kind of Image and liknesse of any creature thereby to represent to our selues either his diuine Maiesty or anie strange God but also he forbiddeth that we should once fancy or contayne in our minds any bodily likenesse or shape of the diuine nature Secondly he forbiddeth vs to bovv downe the body or to yeeld any other externall seruice and vvorship to the honour either of the Image so fancied made dedicated and set vp or of God himselfe or any strange God in or by the Image either in priuate closet oratory or Chappell or in any publike high vvay market place Church or Temple Thirdly he forbiddeth all wil-worship that is to say euery forme and practise of diuine worship and seruice either in the whole or in any part and all the superstitious rights and ceremonies thereof though it be without idols and images besides that outward forme only with those holy rights and ceremonies which he himselfe hath for the time being commanded to be vsed and practised according to the prescript rule of his word either heretofore vnder the Law among the Iewes or now euer since vnder the Gospell among all Christian nations to the ende of the vvorld Fourthly the Lord forbiddeth vs to rest in any or all the outward duties of that worship vvhich he himselfe hath commanded as though he vvere pleased with the vvorke vvrought as they say vnlesse they be done in faith and repentance Fiftly he forbiddeth all true worshippers of him to enterprise any neare societie and familiarity vvith idolaters either by mariage or by bodily presence at their idoll seruice or any of their idolatrous and festiuall assemblies Finally he forbiddeth all desire and lingering affection of hart towards idolatry or any other false erronious hereticall practise of religious vvorship For the first of these points reade Isaiah 40.15.16.17.18 and verses 22. c. and Acts 17.29 For the second the expresse words of the Commandement are cleare The true worshippers of God bow not the knee to Baal 1. Kings 19.18 Of more secret and priuate or houshold idolatrie reade Iudges chap. 17. and Gen. 31.19.30.32.34 and chapter 35.1.2.3.4 Deut. 27.15 And note that the word of seruing the Image or idol is more generall then that other of bowing downe For it comprehendeth all idolatrous superstitious rights and ceremonies all outward actions gestures significations of zeale reuerence or allowance of this kind of worship Such are the dedicating of places for such kind of worship the erecting of altars burning of incense lifting vp of the eyes to the Image holding vp of the hands vncouering the head before them kissing of them speaking honorably of them swearing by them keeping holy dayes and feastes vnto them consecrating of Priests for them c. Reade against these and the like Leuit. 18.1.2.3.4 and chap. 19.27.28 and chap. 26.1 Deut. 12.29.30.31 and chap. 14.1.2 and chap. 16.21.22 Iosh 23.7 and 1. Kings chapter 12.31.32.33 and chap. 18.28 and chap. 19.18 and 2. Kings 16.10.11 c. and 2. Chron. 28.22.23 Exod. 23.13 and chap. 32.5 Psalme 16.4 Hosh 2.16.17 Psalme 106.39 Read also Isaiah chap. 19.19 Isaiah 44.17 and chap. 57.5 c. Ier. 7.9 and chap. 11. verses 12.13 and chap. 12.16 Ezek. chapter 18.6.12.15 Amos. 8.14 Zeph. 1.5 Reade also Iudges 8.27 Touching the third point reade Collossians 2. verses 18.19.20.21.22.23 Reade also Micah 6. vers 6.7 and Isai 29.13 Math. 15.9 and Marke chap. 7.5 c. Not onely the Popish Portesse and Masse booke and the Idolatrous worship thereof but also the Turkish worship according to their Alcoran and the Iewish worship euer since their obstinate deniall of Christ though it be without Images yea and whatsoeuer is in any diuine seruice booke as we call them contrary or not soundly agreeing to the prescript rule of Gods word all is condemned in this second Commandement As touching the Iewes there was indeed a forme of worship prescribed by God which was allowed of him standing in many godly rights and ceremonies as the bookes of Moses do plentifully declare But now vnto Christians all those rights and ceremonies which were peculiarly commaunded to the Iewes vntill the comming of Christ they are ceassed Only that which was morall to the Iewes is remayning to the vse of Christians with such change of Sacraments as God himselfe hath expressely commanded Of which things
we are to enquire anon Concerning the fourth point reade Psalme 50.7 c. and Psalme 4.4.5 and Isaiah 1.10.11 c. and againe Chapter 29. 13.14 Math. 15.7.8.9 Reuel 3.1 c. and verse 14. c. Concerning the fift point reade Exod. 23.32.33 chap. 34.12 c. Deut. 7.3.4 chap. 12.30 chap. 13.6 c. Psa 106.28 Numb 25.1.2.3 1. Cor. 5.9.10.11 and chap. 7.15 chap. 8. and chap. 10.21 c. and 2. Epistle 6.14 c. Reue. 17.4 c. Reade also Nehem. chap. 13.26 and 1. King 11.4 c. Concerning the last point reade Deut. 12.30 Ezek. 14 3.4.5 and chap. 20.16.32 c. 37. Now let vs go forward Why doth the Lord in the forbidding of idolatrie and false worship recken vp so full and perfect a distribution of the images likenesses of all kind of creatures saying Thou shalt not make to thy selfe any grauen image nor the liknesse of things which are in heauen aboue or on the earth beneath or in the waters vnder the earth First because all idolatrous nations and namely the Egyptians from whom the Lord had so lately deliuered the Israelites and the Cananites with the rest of the seauen nations where he minded to giue them their dwelling place and to roote those people out had euery such way corrupted and defiled yea vtterly peruerted the worship of God Secondly because the Lord knoweth the nature of all men to be exceedingly inclinable and ready to all kind of superstition and idolatry in stead of yeelding true worship to the only true God Reade Isa 19.1 and Acts 17.22.23 c. 29. Rom. 1.21.22.23 reade also Deut. 6.14 And that all men are exceedingly proue to idolatry Israel it selfe who was most wisely taught and instructed and most earnestly warned against it may be one example in stead of all seeing they did notwithstanding by and by after their deliuerance out of Egypt yea and afterward from time to time fall most grosly into it Reade Exod. 32.1 c. 8.9 and Ps 106.19.20.21 and ver 28.29 Reade also Iudg. 2.11.12.13 chap. 3.5.6.7.12 and chap. 4.1 Reade 1. King 12.28 c. and Ier. chap. 2.5.6 c. and chap. 3.1 c. and verses 6.7.8.9 c. Israel would not take example from the iudgements of God vpon other nations and namely vpon those that were cast out before them Neither would the people of Iudah take warning by the wrath of God which fell vpon Israel Reade Ier. 11. ver 12.13 reade Ezek. chap. 16. chap. 23. Isa 2.8 chapter 57. Hence it is that the Lord hath in other places of the Law by expresse mention forbidden the religious making of all images in any kind of creature either of wood carued Isa 44. or of siluer gold molten and cast in a mold as Exod. 20.23 or of any other mettall Leuit. 19.4 or of stone whether artificially fashioned or otherwise Ier. 2.27 Isa 57.6 And not only the caruing grauing and melting of images for diuine worship but also all painting of them either in glasse or on walles the expressing of them by needle worke or any other way Thus therefore we may see plainly the idolatries of the heathen all all sorts of them with euery superstitious appurtenance thereof to be vniuersally condemned by the Lord in this second Commandement But doth the same condemnation belong to all the Popish and superstitious idolatries of those which do in words professe themselues to be the onely true Christian and Catholike worshippers of the true God albeit they boast that they know and worship God in Christ and not any strange God neither are so foolish as they say to thinke that the image is God or to worship the crosse but in respect of Christ who was crucified vpon it nor the bread in their Sacrament of the Altar but because as they say and would seeme to beleeue that it is then transubstantiate into the very body of Christ And albeit they do not yeeld their inferiour religious worship to false Saints but to true Saints and their reliques monuments or rather to the Saints themselues and most of all to God in and for them c. and albeit they haue their many cunning and subtile excuses and distinctions whereby they would maintaine and vphold their wicked practise c. Are they I say neuerthelesse for all that they can say condemned by this Law of God There is no doubt to be made but they are all at once and as it were by one breath of the most holy Spirit of God vtterly cōdemned yea so much the rather these then they because as these acknowledge they haue the knowledge of the true God frō the light of his word which the other had not For hereby their sinne is made the greater and they are left the more without excuse before the Lord. And as touching all the reasōs wherby the idols of the heathē their idoll worship is condēned in the holy Scriptures they are as mighty pressing to weigh downe ouerthrow all the images and image-worship of our Popish Catholikes It is very true For God retaineth the same nature and the same diuine properties still the which can no more be purtrayed out now then they might then He is a Spirit as infinite and incomprehensible as euer he was And as touching Popish images they are as vnable to do good or euill as the heathenish were And they are as lying teachers and the doctrine thereof as lying as the doctrine of the idoll hath at any time bene Howsoeuer they are called Laymens bookes yet surely they teach nothing but ignorance the mother of blind deuotion And for no other cause do the Popish teachers commend them to those from whom they haue of purpose taken away the holy Scriptures but that they might nourish in them an vtter neglect of reading the Scriptures in their knowne language least they should come to any true knowledge by thē Wherefore iustly are Christians forwarned not only to withdraw themselues frō all idols idolatries of the heathen in their more blind maner and according to their grosser ignorances but also from following of the example of the Israelites which were more worthy to be condemned because of their knowledge Reade 1. Cor. 10.7 Yea the Spirit of God giueth a more generall warning as 1. Iohn 5.21 Babes keepe your selues from idols Amen They be the last words of his Epistle he hauing in the beginning warned them against Antichristian doctrine such as our Papists thrust vpon the Churches of Christ All which their false doctrine and false worship and that Antichristian power whereby it is exacted is cōdemned vnder the title of the name image and marke of the Beast of Rome which all true Christians are to auoide Reue. chap. 13.11 Yea this kind of idolatrie is so much the rather to be taken heed against the more seuerely also to condemned by how much it is more daungerous to bewitch and
Abraham as the holy storie plentifully reporteth seeing he was a true worshipper of him c. reade 2. Chron. 20.7 Isa ch 4.18 But in the reason of the commandement which are the words of the curse against Idolaters They are these For I the Lord thy God mighty and iealous do visite the iniquitie of the Fathers vpon the Children vpon the third generation and vpon the fourth on such as hate me What meaneth the Lord when he saith he will visite the iniquitie of the fathers on the children His meaning is that he will seuerely punish this grieuous sin of Idolatrie God indeede doth not visite and make inquisition for sin in vaine but finding it he taketh vengeance of it as we may obserue his proceeding against Sodome and Gomorrha and the cities adioyning Gen. 18.20.21 and chapter 19.23 Read the 1. chapter of Zephaniah where the threatning of the punishment is ioyned with the visitation and search for sinne diuerse times in that chapter And the Lord professeth himselfe specially wroth as we see in this place against this sinne of Idolatrie which he accounteth a spiritual and most filthie fornication Remember againe Ezechiel chapter 16. chap. 8.15 and Iosh 24.19.20 The Curse Yea let vs marke in reading of the holy Scriptures we shall find that the Lord is not more often nor more earnest against anie sinne then against this of Idolatrie Read Deut. 27 15. EZek. 14.34.5 ch 8. vers 8.9.10.11.12 both secret and open which is the peruerting of his whole true religion as hath bene answered in our entrance vpon the interpretation of this commandement What is the punishment and curse which God threateneth Vnquietnesse and turmoile of conscience with many bodily calamities here in this world and after this life euerlasting and most wofull destruction both of bodie and soule in the world to come if it be not preuented by true repentance Reade Psal 16.4 Isa 2.19.20.21 and chap. 8 21.22 ch 16.12 and chap. 47.11.12 c. against the Babylonians and chap. 57.10 c. 20.21 against the Israelites And Hosh 8.7.8 chap. 10.15 1. Corinthians 6.9 1. Peter 4.3.4.5 and Reuel 22.15 But why doth God call Idolaters haters of him seeing they say they do that which they do of singular loue deuotion and zeale which they beare vnto him Because Idolaters can no more loue God in truth then the adulterous woman can loue her husband howsoeuer she speaketh him faire and flattereth with her lippes This indeede doth the Lord giue all Idolaters plainely to vnderstand if they had grace to see But that we may hast forward the threatening as we see is not made against Idolaters themselues onely but also against their children and posteritie to the third and fourth generation Is not this vnequal thinke you that God should punish the children from one generation to another for the fathers offences It is rather of wonderfull mercie that he doth so graciously limite and restraine the curse seeing he might iustly withdraw his grace from the whole posteritie of the Idolaters as from an illegitimate and bastardly seede seeing he hath asmuch as in him lyeth made the condition of the couenant of this spirituall mariage vtterly voyd and frustrate Yea and herein also doth the wonderfull mercie of God more clearely vtter it selfe because he doth not so cast off the next generations of the idolaters but whosoeuer of them will forsake the sinne of their fathers and be true worshippers of him they shall not onely be accepted themselues but the couenant also shall in them be renewed to their children and posteritie for euer whosoeuer among them shall abide faithfull therein Reade Ezek. chap. 18.1 c. to the end and chap. 20.18.19.20 reade also Psal 78.4 c. 7.8 and Ier. 3.1 Hosh 3. Here therefore is wonderfull mercie indeede And further also the verie curse it selfe serueth to exceeding gracious purpose that is both to feare parents from idolatrie euen for that loue they ought to beare to their posteritie welfare of their children both in soule and body and also to withdraw children from the example of their idolatrous parents which is for them a verie daungerous inducement to idolatrie and so to the vtter vndoing of all that should come of them to the third and fourth generation by a pitifull interruption of the course of Gods mercies toward them But all this concerneth those children that liue to come to knowledge What is to be said of those children of Idolaters which dye before they can discerne of the Idolatries of their forefathers shall all such be condemned They are doubtlesse in a feareful estate neuerthelesse we must in feare and reuerence leaue the secret iudgements of God to himselfe who will in due time shew himselfe most righteous in all his vvayes So said Moses Deut. 29.29 Secret things belong to the Lord our God c. Yet thus far may we be in good hope that notwithstanding they are cut off from the benefite of the couenant of the Law which is not made to thousands but vpon condition of the childrens faithfulnes in their generations after the example of their godly parents some of them may be saued through the grace of that couenant which was made to Abraham according to the free electiō of God in Christ Iesus before this couenant of the Law was made and which is established vpon better promises Heb. 8.6 Hitherto of the curse against the transgressors of this Commandement which as was said is the first part of the reason The Blessing the second part followeth In what words is that contained In these For I the Lord thy God do shew mercie vnto thousands to such as loue me and keepe my commandements What is that mercie which the Lord will shew them He will blesse them with all blessings of this life so farre as shall be good for them but more specially he will giue them abundance of true spirituall comfort here in this world and euerlasting happinesse and glorie in the kingdome of heauen Yea he will bestow these mercies not onely vpon themselues but also vpon their posteritie to a thousand generations That is euen to the worlds end and for euer and euer Reade Deut. ◠9. and Psal 105.8 So great is the largenesse of Gods most gracious couenant to all that truely loue God in dutifull and thankefull regard of his most tender as it were mariage loue toward them and in loue as a fruite thereof do purely and chastly worship him and keepe his commandements For the loue of God in vs is the immediate roote and fountaine of all our obedience euen as his loue toward vs and the sweetnesse thereof apprehended and felt in our harts by faith is the original first cause of our loue to him But shall all the posteritie of the true worshippers of God be thus blessed and saued without exception No but they onely which keepe couenant with the Lord following the
chap. 31.53 and chap. 47.29.30.31 and chap. 50.24.25 Reade also Neh. 13.25 What is it to sweare or to take an oath It is a very solemne and religious calling of God to witnesse with an acknowledgement in the heart that he is the only wise searcher and most gracious defender of all truth and on the contrary a most seuere iudge and reuenger of all such as shall abuse his name to witnesse any false matter For the proofe of this definition consider that God is the God of truth c. And remember againe that beginning of King Salomons prayer 1 Kings 8.31.32 See the punishment of God vpon Zedekiah for his periury Ezek. 17.18.19 Euer and anon God maketh some example or other of his heauenly iudgement against false swearers according to the threatning Zach. chap. 5.4 and Mal. 3.5 How may we sweare or take an oath aright If we shall follow the Prophet Ieremias instruction in the 2. verse of his 4. chapter What is that which he or rather the Lord God himselfe by him teacheth concerning this matter The Lord saith by his holy Prophet Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnesse and the nations shall be blessed and glorie in him The Equity Thus farre of the euill things forbidden and of the contrary good things commanded in this third Commandement Now what is the equity of it Because he the glory of vvhose name is so highly commended vnto vs and vvherewith vve stand so deeplie charged is not only most vvorthie of all honour and glorie considered in himselfe but also in regard of his most gracious good-will toward his people in that he is minded to giue them honour and glorie in this life and in the vvorld to come according as they shall be carefull in obedience to this his Commandement to seeke the honour and glory of his name Great is the equity of this Commandemēt so that the more iustly shall be the curse due to those that shall trample it vnder their feete yea euen to all such as shall not dutifully regard to obey it And of this curse are we now to consider according to that which followeth in the reason added to the Commaundement What is that The Lord pronounceth that he vvill not hold him guiltlesse that taketh his name in vaine What meaneth this that he will not hold him guiltlesse The Lord giueth to vnderstand that he vvill seuerely punish euery such one as shall any manner of vvay dishonour and abuse the most reuerend and glorious Maiestie of his name That this is the meaning of the Lord it may easily be gathered from the consideration of his most pure and perfect iustice it being such that he cannot lay sinne to the charge of any man but he must take vengeance of it vnlesse it be preuented by repentance and that it please God to hold himselfe satisfied and appeased through the bloud of Christ without which reconciliation the very frame of the world it selfe being defiled with mans sinne could not stand before him Reade Nahum chapter 1.2.3.4.5.6 and Hab. 1.13 Ieremie 5.7 Heb. 10.31 As it is our blessing to haue our sinnes forgiuen because the sinne being forgiuen the punishment also is remitted and chiefly the eternall punishment Psalme 32. So it is our curse and miserie to haue our sinne imputed The Curses for if we be held guiltie then doth vengeance certainly follow though not by and by And the longer it is deferred the heauier will it be whē it commeth according as in the meane while the sinne shall multiply and increase But let vs come to see some of the particular curses such as the Lord threatneth against the transgressors of this Commandement And first what is the curse against such as speake idly or vainly and vnreuerently of God or of his name or of his word or of any of his works I say vnto you sayth our Sauiour Christ that of euery idle vvord that men shall speake they shall giue account thereof at the day of iudgement And againe by thy vvordes thou shalt be condemned Math. 12.36.37 Reade Pro. 13.3 Destruction shall be to him that prostituteth his lips and chap. 18.21 Death and life are in the power of the tongue according as a man vseth it so shall he eate the fruite thereof And in many places of the Prouerbs For if this be true in the abuse of the tongue against men and in humane matters much rather then in the abuse of it more directly to the dishonor of God reade also Ephe. 5. verses 4.6 What is the curse against those that speake more wickedly and contemptuously against the Lord or any part of his word The Lord Iesus shall come to giue iudgement against all the cruel speeches which wicked sinners haue spoken against him Iude the 15. verse Reade also Mal. 1.6.7 and chap. 3.13.14.15 Math. 12.31.32 Concerning the ciuill punishment of the blasphemer reade Leuit. 24.10.11.12.13.14.15.16 And concerning vengeance from heauen vpon the host of Saneherib 2. King 19.22.23.35 What is the curse against the vsuall vaine or froward and impatient swearer Before all things sayth the Apostle Iames sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay least you fall into condemnation Chapter 5.12 In these wordes the holy Apostle forbidding the sinne sheweth that the amendment thereof must be by the acquainting of our selues with a meeke and patient reuerend graue faithfull and constant course of speech in all things which we either affirme when they are to be affirmed or deny when they are to be denied or yeeld our consent thereunto when they are worthie consent But let vs go forward What is the curse against those that sweare by false gods and idols The Lord cannot spare such Ier. 5.7 They shall fall and neuer rise vp againe Amos 8.14 Reade also Ier. 12.16.17 Zeph. 1.3.5 What is the curse against false swearers and periured persons The curse sayth the Lord of Hosts shall enter into the house of the thiefe and into the house of him that sweareth falsly by my name and it shall remaine in the middest of his house and shall consume it with the timber thereof and stones therof Zach. cha 5. verse 4. Reade also Mal. 3.9 I will be a swift witnesse against false swearers and those that feare not me sayth the Lord of Hostes What is the curse of a loose and negligent life vnder the profession of the name and religion of God That which the Prophet Ieremie sayth against those that fight the Lords outward battels negligently or deceiptfully may be verified against all such Cursed be he that doth the worke of the Lord negligently chapter 48.10 What is the curse of those who albeit they are for the most part carefull to honour the name of God with a godly life do yet vpon some speciall temptation yeeld to some grieuous sinne whereby the name of God is euill spoken
most plentifull manner open his storehouse and as it were setteth out his most precious merchandize both victuall and Iewels for the nourishing and beautifying of the soule to be bought freely and without monie of all that be desirous to be fed and inriched by them althogh they be able to bring nothing worthie to be exchanged for them Reade Isa 55.1.2.3 Ho euerie one that thirsteth come ye to the waters c. ye that haue no siluer come buy and eate c. Wherefore seeing it is a commandement of so great importance so beneficiall and of so necessarie and manifold yea of so vniuersall good vse let vs continue our diligence without wearinesse to make our inquirie into the right vnderstanding and vse of the same And first of all in so much as the Lord in the manner of the publishing of this Commandement hath made it notable by distinguishing of it so as it may diuers wayes be discerned from all the rest of the Commandements Shew therefore in the first place which those differences and distinctions are The first difference whereby the Lord hath distinguished this his fourth Commandement not onely from all the Cammandements of this first Table but also from euerie Commandement of his whole Law is that he doth not onely say Thou shalt keepe holy the Sabbath day but Remember that thou keepe it holy The second difference is that he hath published and set it downe both affirmatiuely commaunding the good duties and also negatiuely with an expresse prohibition and forbidding of the contrâ—â—ie euill The third difference is that he layeth an expresse charge vpon all those that haue anie gouernement ouer others either priuate or publike ciuill or ecclesiasticall that they do not onely remember and regard their owne dutie therein but also that they looke to those which be vnder their gouernement that they together with them selues do sanctifie and keepe holy the Lords Sabbath Duties commanded The fourth difference is that he vseth more reasons to persvvade vnto the obedience of it then he setteth dovvne concerning any other of his Commandements All is true which you answere and the differences which you mention are so plaine and euident that we neede not vse many words to shew it to be so Let vs therefore proceede For what causes especially hath the Lord by these notable differences distinguished this Commandement from all the rest in the diuerse maner of the publishing of it He commandeth vs first of all to remember his Sabbath to keepe it holy partly to point vs backe to this his first and most auncient institution of it from the beginning of the vvorld euen from the very next day after that mankind vvas created and partly to admonish vs by all good and well aduised foresight to prepare our selues and to dispose of all our ordinarie vvorkes businesse in so vvise and discreet an order as vvithout all vnnecessarie disturbance and hinderance vve may sanctifie and keepe holy the same These things thus obserued let vs now come to the argument and matter of the Commandement proceeding in the same order which hath bene st downe in the beginning And first touching the sense and meaning of this Commandement What are the good duties which the Lord requireth in it The Lord doth generally commaund tvvo things in this holy Commaundement Which are they First that euery seuenth day all his people of euery estate condition do rest and cease from all the ordinary labours and exercises of their bodies and from all studies and discourses either in their ovvne mindes by themselues or one vvith another by speech and communication concerning anie vvorldly though in themselues lavvfull and honest affaires and businesse vvith anie respect of vvorldly gaine or earthly pleasure delight Secondly and that also more principally God commaundeth that all and euerie one of and amongst his people do vvith all holy care and ioyfulnesse of heart vpon euerie such day of holy Sabbaths rest exercise themselues both publikely in those partes of the day vvhich are and according to Gods Commaundement ought to be appointed to the publike duties of his worships and also priuately all the rest of the day in and about the holy things of God euen such as do directly concerne his glorie and our ovvne spirituall edification and comfort in the way of eternall saluation And in either of these respects he layeth the speciall-charge vpon those that haue gouernement ouer others as was ansvvered before It is true and we shall haue further occasion hereafter to consider of it more fully Either part of this answer is lightsome enough from the words of the Commandement The first in the 10. verse the second in the 8. verse Now let vs go forward Which are those bodily labours studies and discourses either in the thoughts and meditations of our owne heartes alone or in talke and communication with others which the Lord commaundeth all to rest and cease vpon his Sabbath daies Euerie husbandman and manuall artificer or other occupier and shopkeeper must cease their vvorke both in the field abrode or in the barne shop or vvarehouse at home for that day yea euen in seed-time and haruest must they cease or though anie vvorke-man vvere in Church-vvorke as vve vse to speake All fayres markets and marchandizing must cease for that day All assizes and Sessions vvith their examinations pleadings and iudgements all summoning and arresting both in Ciuill and Ecclesiasticall Courts and all their proceedings must cease for that day All Scriueners must cease their drawing and making of their instruments and writings All studies and actions of humane literature and learning in Vniuersities and all other scholles whether for reading writing or disputation must cease for that day and giue place to the highest and most necessarie studie and learning yea euen the ordinarie course of the studies of Diuines must be ceassed that the duties of Gods worship may be practised of them with the rest of the people The Phisition must cease his vsuall studying prescribing and ministring of bodily Phisicke to others that he may seeke after the health of his owne soule The traueller must cease his trauell that he may learne the way to the kingdome of heauen The victualler and tauerner of Inne and euerie other victualling house must cease their ordinarie victualling least they famish their ovvne soules All mustering and trayning of souldiers for voluntarie and offensiue vvarres must cease that vve may learne to fight the Lords battels against the world the flesh and the Diuell which are the most capitall and deadly enemies that we haue Finally euerie one must cease the ordinarie course of the businesse and labour of his vvorldly office and calling that he be not either altogether withheld or by anie meanes distracted in his mind from the the spirituall seruice and worship of God when he is bodily present For the proofe of these things read Exodus 34.21 Neh. 13.15 Exod. 31.1 c. and verses 12.13
are now to proceede let vs consider of it there In which words therefore is this negatiue part contayned In these Neither thou shalt do anie vvorke nor thy sonne nor thy daughter thy man seruant nor thy mayde nor thy beast nor the stranger that is within thy gates From these words let vs consider first what is generally forbidden in this Commaundement and then more specially what is the charge of all gouernours Sinnes forbidden I demaund therefore in the first place what are the euill things forbidden in this Commaundement First all those bodily labours belonging to this life which not being necessarie would by our intermedling with them either altogether withhold or at the least hinder vs in the spirituall sanctification of the Sabbath yea he forbiddeth all worldlinesse of mind yea all negligence and improuidence in not preuenting euerie such hinderance so farre as we may by anie good circumspection foresee Much more doth the Lord forbid all vaine games and pastimes yea such moderate exercises of bodily recreation or harmlesse sporting and delighting of the mind which at some other times he will tollerate and beare withall Most of all doth the Lord forbid all practise of idolatrie and false worship vpon his Sabbath together with the institution of any other holyday or Sabbath by mans deuice and al that excesse wantonnesse and riot which vsually accompanieth the same Finally he forbiddeth all vnfruitfulnesse in the exercises of his owne true seruice and worship that is when we profite not thereby in knowledge faith and repentance Now let vs come to the speciall charge which the Lord layeth vpon those that haue gouernement ouer others touching the sanctification of the Sabbath And first of all seeing the Lord layeth this speciall charge vpon all gouernours aswell publike ouer common wealths churches as priuate ouer families Why doth he direct his speech and the forme of his charge more expresly to fathers and maisters of the priuate family rather then to the other Because hovvsoeuer the establishment perfection and glorie of holy and religious gouernement is in the hand of the publike gouernour yet the ground and foundation of it resteth in the wel ordering of the family vvhich also in the order of nature it selfe is before the gouernement either of the Towne Citie or Countrie This indeede is euident from the order of Gods creation and from the course of his proceeding in rearing vp a Church vnto himselfe from the beginning As the priuate family is in order of nature before the towne or citie Speciall duty of Gouernours so particular persons haue bene conuerted and turned to God before cities countries and nations Neuerthelesse so soone as Kingdomes were gathered to the Lord he gaue the principall charge to the King for the generall sanctification of the Sabbath Reade Ieremie chapter 17.20 Read also Isa 49.22 and Psalme 102.13 c. 18.21 Now let vs consider the excellent reason of this the Lords most graue and weightie charge And first why doth he beginne with the maister himselfe First that he may know whosoeuer he be whether maister of a greater or lesser family that he must giue an account of his gouernement to God of vvhome he hath receiued it vvho is the great Maister and commaunder both in heauen and in earth vvho also vvill streightly inquire not onely hovv ciuill and iust but much rather hovv holy and religious his gouernement hath bene Secondly that he may vnderstand that the Lord requireth that he do not onely commaund his sonnes and his houshold but also that he go before them in his ovvne practise and example Thirdly because if he were not brought to conscience of his ovvne dutie first he might by the abuse of his authoritie frustrate all the holy care vvhich might happily be begunne in his children and seruants by vrging them to do othervvise then the Law of God and their consciences vvould permit them Finally that both seruants and children and straungers vnderstanding hovv streight a charge the Lord giueth to gouernours herein they might be induced the more vvillingly to yeeld to this his holy appoyntment or othervvise that they might knovv that they are no vvayes iniured though they should against their vvils euen by ciuill or domesticall correction be constrained and compelled thereunto These are the reasons indeede and they are verie worthie in either respect to be diligently obserued both of gouernors and also of those that are to be gouerned euen as we would looke for anie comfort before the Lord at the great day of his dreadfull iudgement For when God will bring euerie worke vnto iudgement with euerie secret thing whether good or euill Eccles 12.14 how can we thinke that anie shall escape who shall neglect the gouernement of those that belong to their charge But here some will likely demaund why in this charge for the religious ordering of the family there is no mention made of the wife as though she had no part in this gouernement What may be the reason hereof It is easily presupposed of all that according to Gods ordinance the husband and the vvife must be one and vvithout all iarre mutuall helpers specially for the furtherance and aduancement of religion in their owne hearts and among all that belong vnto them It is true they ought to rule with ioynt authoritie howsoeuer it is the wiues part so to rule as it may appeare that she is willingly subiect to her husband And chiefely her helpe is to be yeelded for the gouernement of her daughters and maid-seruants according to the example of Queene Esther chapter 4.16 Reade also Prouerbes 31.15.27 and 1. Timothie 5.14 and Ieremie 9.20 Reade also how the Lord will haue the mother or dame and mistresse respected in gouernement Leuiticus chapter 19.3 and Deuteronomy 21.18 c. and Genesis chapter 16.5.6.7.8.9 and chapter 20.9.10.11.12 It is time that we come to consider of those that are vnder gouernement in the familie Why are parents so specially charged with their children for their sanctification of the Sabbath that is to say as touching so manie of them as be of vnderstanding To admonish them of that vvherein they ought chiefly to manifest and exercise their right godly and parent-like affection toward them This verily doth consist chiefly in their loue and desire of the sanctification of their soules and by that care which they haue in the vsing of the meanes which serue thereunto that is so farre as they be carefull to bring them to the loue and liking of the word and worship of God and to trayne them vp in the religious sanctification of the Lords holy Sabbaths We come to the seruants Why are they also expressely mentioned To shew that maisters of families ought in a second degree to extend their parent-like affection euen toward their seruants also in a tender care and desire of their euerlasting saluation Very true for not withstanding they are seruants to their maisters yet they are children still in respect
of their owne parents yea they are the children of God and of his kingdome vnder his couenant of grace mercie and peace which comprehendeth both parent and child and maister and seruant Neither is there anie respect of person with God Maisters therefore ought in these respects to haue a fatherly affection toward them as vnto children in a second degree Reade Leuiticus 25.42.43.55 Why is the brute beast mentioned Not onely to the end that the cattell ordinarily vsed to dayly labour such as are the oxen or the horse to plow and to cart might haue intermission and rest and so haue a kind of mercie or pitie shewed them but chiefly that no man should presume to breake the outward rest of the Sabbath and take libertie to neglect the publike sanctification of it vnder pretence that he to serue his owne pleasure taketh his pampered beast either his Coach horse or gelding for the saddle to ride his iourney without any labour to himselfe yea though he taketh his Bible and prayer booke with him to reade as he sitteth in his Coach It is true and if this prouiso had not bene made many would haue made their cunning euasions to deceiue their owne soules thereby One would haue said I can grind in my horse-mill without any labour So also would the water-miller and wind-miller say c. But all such shifts are taken away vnlesse in case of necessitie as hath bene answered before So then that which the Lord commaundeth concerning the rest of the brute beastes both here and Exodus 23.12 it doth principally serue to restraine men Reade Deuteronomy 25.14 with 1. Corinth 9.9 10. Now in the last place why is the strannger mentioned The Equitie Partly because such strangers as vvere of the same religion with the Iewes that is to say circumcised Proselites they were equally bound by the same law of sanctifying the Sabbath like as should be all baptised Iewes or Turkes if anie vvere liuing amongst Christians And as touching other strangers such as come on ambassage to Princes or according to their ovvne priuate minds to see countries c. they must be caused at the least to obserue the bodily rest that the offence and daunger of so euill an example might be auoyded It is verie meete indeede that it should be so in somuch as we are ouer readie to take hurt by euerie euill example of libertie and licence whensoeuer it commeth in the view and sight of our eye And therefore also saith the Lord One law shall be to him that is borne in the Land and to the straunger which dwelleth among you Exodus 12 49. Hitherto of the interpretation what things are commaunded and what are forbidden in this fourth Commaundement Now what is the equitie of it Much euerie way as the due consideration of the sundrie reasons annexed to the Commandement will declare Shew which those reasons are The first is that the Lord hath left vs the free libertie of sixe dayes for the honest and lawfull businesse and affaires of this life vnto one weekely Sabbath set apart for his speciall seruice The second is the example of the Lord in his owne ceassing vpon that day from the workes of creation vvhich he finished and perfected in the sixe dayes going immediatly before The third is the institution blessing and sanctifying of the Sabbath which is as auncient as is the example of the Lord in that his holy rest The fourth reason is the ends vvhereunto the Lord did sanctifie his Sabbath that is to say for the memoriall of the Lords vvorkes of creation to his honour and glorie and for our ovvne sanctification and saluation through the blessed vse and sanctification thereof Manifold therefore is the equity of this Commandement The Blessings Now let vs come to the particular blessings which God hath promised to the obedience of this Commandement the which blessings no doubt are of all sorts in so much as in the right manner of the sanctification of the Sabbath all obedience is after a sort infolded But I only desire to heare of those that are particularly mentioned in the word of God Shew at the least which some of them be The Lord doth assure his people by this his holy ordinance that he will be their God and that he will sanctifie them by his Spirit if they vvill be carefull to santifie his Sabbath Exod. 31. verses 13. and 17. and Ezek. chap. 20. verses 12. and 20. And Isai 56. verse 2. Blessed is that man that keepeth the Sabbath and polluteth it not and keepeth his hand from doing any euill And verses 3.4.5.6.7 Euen vnto the Eunuches and strangers vvhich will keepe my Sabbath sayth the Lord I vvill giue in my house and vvithin my vvals a place and a name better then of the sonnes and daughters I vvill giue them an euerlasting name vvhich shall not be put out And againe I vvill bring them also to my holy mountaine and make them glad in my house of prayer their burnt offerings and sacrifices shall be accepted vpon my Altar for my house shall be called a house of prayer for all people And chap. 58. verses 13.14 If thou turne away thy foote from the Sabbath and not do thine owne vvill on my holy day but call the Sabbath a delight to consecrate it as glorious to the Lord and vvilt honour him not doing thine owne wayes nor seeking thine owne vvill nor speaking a vaine word Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and I will feede thee with the heritage of Iaacob thy father for the mouth of the Lord hath spoken it And Ier. 17. verses 24.25.26 If ye will sanctifie the Sabbath so that ye do no worke therein Then shall Kings and Princes enter in at the gates of this Citie and shall sit vpon the throne of Dauid and they shall ride vpon chariots and vpon horses they and their Princes the men of Iuda and the inhabitants of Ierusalem and this City shall remaine for euer And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamine and from the plaine and from the mountaine and from the South vvhich shall bring burnt offerings and sacrifices and meate offerings and incense and they shall bring sacrifice of prayse into the house of the Lord. These are the most gracious blessings of this Commandement c. But because the promises are not duly regarded of vs let vs come to the curses wherewith the Lord hath armed this Commandement against the transgressors of it These curses are likewise of all sorts in so much as God esteemeth the prophaning of his Sabbaths to be the prophaning of his whole religion But let vs call to minde those onely which are most expresly mentioned and first what was the curse of God in the ciuill course of his iustice among his people It vvas bodily death He that defileth the Sabbath
the obedience of it Touching the words of the Commandement we haue heard also that two things are diligently to be examined Which are they First who are meant by these honourable titles father and mother Secondly what that honour is which God commandeth vs to yeeld vnto them Shew therefore in the firs place who are meant by these titles of father and mother First our naturall parents by whom as by the instruments of God we haue receiued our being and life And then also all those which in any respect are in stead of parents vnto vs for the preseruation direction and comfort of life Who are they whom we ought to account to be to vs in stead of parents according to this Commandement of God First ciuill Magistrates in the common-wealth such as are soueraigne Kings and Princes with their Iudges and Iustices and all in publike office vnder them Secondly Pastors and teachers of the word in the Church of God with all that haue gouernement and charge of soules together with them according to the same his holy word Thirdly schoole-maisters and teachers of the tongues and other liberal Arts as also such as haue the wardship gouernement of fatherlesse children and likewise maisters of manuell trades and occupations Fourthly all that be any way specially beneficiall to any of vs. Finally the aged in yeares and all that are our auncients in grace and godlinesse Moreouer it is here to be noted that as in the first degree of naturall parents the mother is mentioned so in these other degrees that women when by the speciall prouidence of God any haue soueraigntie of gouernement or any inferiour place of regency they are to be accounted mothers in the common-wealth and Church of God as Deborah in that respect is called a mother in Israel Iudges 5.7 Yea all matron-like and mercifull women are mothers c. But why are all other degrees both of ciuill office and naturall age and spirituall gifts c. thus comprehended vnder the titles of naturall parents First because they are by the lavv and course of nature the first and most auncient degree of honour among men Secondly because the louing and tender gouernement of naturall parents is the principall patterne and example whereunto all other gouernement is to be framed Thirdly because child-like subiection is the entrance and preparation to all obedience and subiection Finally that it might the more clearely appeare how acceptable to God the subiection of euery inferiour is to his superiour of what degree soeuer he be and on the contrary how grieuous a sinne disobedience to any superiour is in so much as it is of like nature with the vndutifulnesse of a child against his naturall father or against his mother that bare him Hitherto who are meant by the honourable titles of father and mother Now let vs come to see what that honour is which God commandeth vs to yeeld vnto them the which because we cannot better vnderstand then by searching out what those seuerall duties are which God in his word expresseth as belonging to euery one either in common or more specially according to his seuerall degree and calling let vs follow this course And first what is the honour which children are commanded to yeeld vnto their naturall parents The Lord commanding vs to honour our naturall parents requireth of vs these things First that we do all the dayes of our liues reuerendly esteeme of them and of their holy prayers and blessing Duties commanded and first to naturall parents and of their vvise instructions and counsels both for the course and trade of life vvhich we are to take and for the company which vve are to make choyse of and especially then vvhen vve shall come to thinke of seeking a companion to liue vvith vs in maried estate Secondly that as a fruite of that reuerend estimation we do not onely in outward gesture and speech behaue our selues dutifully toward them but also that we obey them from the heart submitting our selues to their godly gouernement and discipline and that euery vvay we seeke to vvin them to pray for vs and to blesse vs and to giue all good occasion to ioy in vs and to blesse and prayse God for vs. Thirdly that we shevv our selues thankefull in all readinesse to recompence their goodnesse toward vs to the vttermost of our power wherein soeuer they shall at any time stand in neede of our helpe Finally seeing we cannot recompence them or at the most but in part we are to pray continually vnto God so long as they liue that it may please him on our behalfe fully and for euer to recompence and reward them Yea and all these duties are to be performed from hearty loue and affection toward them This is the honour that children owe to their naturall parents beside seemely buriall if we suruiue them and dutifull speech and memoriall of them c. But why are all these duties comprehended vnder this word Honor rather then vnder loue To put a difference betweene that loue we owe to our inferiors or equals which is more familiar and this loue wherein we stand bound to our parents and all other our superiours which may not be seuered from feare and reuerence Now what is the honour that subiects owe to their soueraigne kings and to all other their inferiour Magistrates The same which we are commanded to yeeld to our naturall parents according to the particular interpretation of the Scriptures following My sonne sayth king Salomon feare the Lord and the king Reuerence meddle not with them that are seditious Duties to Prinâ—â—s and ciuill â—ouernours Prou. 24.21 Submit your selues sayth the Apostle Peter vnto all maner ordinance of man Obedience for the Lords sake whether it be to the king or to the superiour 1. Pet. 2.13 Or vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that do well For so is the will of God that by well doing ye may put to silence the ignorance of foolish men As free but not as hauing liberty for a cloake of maliciousnesse but as the seruants of God 1. Epist 2.13.14.15.16 And the Apostle Paule Rom. 13.1.2.3.4 And then it followeth verses 5. and 6. Wherefore ye must be subiect not because of wrath onely but also for conscience sake For for this cause ye pay also tribute for they are Gods ministers applying themselues for the same thing Thankfulnesse Yea not onely must we shew our selues thankefull for their carefull protection ouer vs by yeelding a portion of our goods but also in bestowing our whole substance and in the hazarding of our liues in their warres if need so require according to that saying of the souldiers of king Dauid Thy life is more worth then ten thousand of vs 2. Sam. 18.3 and chap. 21.17 Thou shalt go no more out vvith vs to battell least thou quench the light of Israel
Prayer And concerning prayer the Apostle Paule exhorteth that in the Church of God and in the holy meetings of his people first of all supplications prayers intercessions with giuing of thankes be made for all men For Kings and all that are in authority that we may leade a quiet and a peaceable life in all godlinesse and honesty 1. Timothie 2.1.2 Here let vs obserue that the same honour which is due to soueraigne Kings is due also to Queenes when they haue by Gods speciall prouidence soueraignty of gouernement The inferiority of their sexe must not in this case preiudice their authority ouer their subiects no more then it must diminish the honour which children owe to their naturall mother whom therefore the Lord doth in his Law mention aswell as the father And Leuit. 19.3 he putteth her before the other Duties to Mâ—nisters of thâ— word that it might the rather be obserued But leauing this point let vs proceed What is the honour which God hath commanded his people to giue to their pastors and teachers The same duties in such maner as followeth He that heareth you sayth our Sauiour Christ heareth me Reuerence and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 Whereupon sayth the Apostle Paule Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God 1. Cor. 4 1. In the 13. chap. of the Epistle to the Heb. verse 17. Obediencâ— Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Touching prayers for the Ministers of the word Prayer Pray for vs sayth the Apostle Paule that the vvord of the Lord may haue free passage and be glorified 2. Thessal 3.1 And againe Ephesians 6.18 Reade also Hebr. 13.18 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly And for conuenient maintenance Thankefâ—â—nesse and euery other duty of honour belonging to the Ministers of the Gospell we reade what the will of God is 1. Tim. 5.17.18 The elders that rule well are worthy of double honour specially they which labour in the word and doctrine For the Scripture sayth thou shalt not mouzell the mouth of the oxe that treadeth out the corne and the labourer is worthy of his wages This is the honour which by the commandement of God belongeth to the Pastors and teachers of the Church wherein also schoole-maisters and teachers of the liberall Arts haue their portion to whom not onely their scholers themselues but also the parents of the scholers owe reuerence and thanks with good and liberall recompence Now what is the honour which God requireth that seruants should yeeld to their maisters according to the flesh as the Apostle calleth them in regard of their bodily seruice which they owe them Duties to maisters of families c. Let as many seruants as be vnder the yoake count their maisters worthy of all honor Reuerence that the name of God and his doctrine be not euill spoken of And they which haue beleeuing maisters let them not despise them because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things sayth the Apostle to Timothy teach and exhort 1. Tim. chap. 6.1.2 Obedience Seruants be ye obedient to them that are your maisters according to the flesh with feare and trembling in singlenesse of your harts as vnto Christ Not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart With good-will seruing the Lord and not men Ephesi 6.5.6.7 And the same againe Coloss chap. 3.22.23 Moreouer in the second chapter to Titus verses 9.10 Let seruants be subiect to their maisters and please them in all things not answering againe Neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Prayer For prayer we haue the example of Abrahams seruants Gen. 24.12.13.14 and verse 48. Thankefulnesse For thankefulnesse Ioseph is a notable example for all seruants to follow Gen. 39. verses 8.9.10 And Iaacob for diligence and faithfulnesse yea though he serued an vnkind kinsman Gen. 29.15 c. Let vs peruse these places of holy Scripture and first Gen. 24.12 c. The Like honour in all good reason and proportion and from the equity of this Commandement as it followeth to be considered is due from the souldier to his Captaine for he is his maister and martiall Magistrate from the patient to his good Phisition or Surgion who are as nouicing fathers to his bodily health as it is well expressed Ecclesiasticus 38.1 c. Honour the Phisitian with the honour that is due vnto him because of necessity for the Lord hath created him Duties to elders in yeares that is to say he hath appointed this calling and giuen this gift and skill to him c. The like honour is due from the client to his faithfull Counsellour and pleader at Law seeing he is a father in the defence of his outward estate and iust title and right and froÌ„ the beneficiarie to his liberall benefactor whether to man as to Gaius or to woman as to Dorcas c. And note also that in obedience to this Commaundement the wife is to reuerence her husband Eph. 5.22 c. 33. and Coloss 3.18 Maid-seruants are likewise to submit themselues to their dames and mistresses Gen. 16.9 To conclude this point What is that honour which God commandeth the younger in yeares to giue to their auncients and elders Thou shalt rise vp before the horehead Reuerence a fruite and declaration whereof is this rising vp and honour the person of the old man sayth the Lord and dread thy God I am the Lord Leuit. 19.32 A fruite also of the which honour is the silence of the younger in reuerend regard of the experience and vvisedome of their elders Iob. 12.12 And as vve reade againe Iob. 32.4 Elihu waited till Iob and the rest had spoken because they vvere more auncient in yeares then he And verse 6. he sayth I am young in yeares and ye are auncient therefore I doubted and was afraide to shew you my opinion Reade also Psalme 107.32 Ye younger sayth the Apostle Peter submit your selues vnto the elders Obedience and submit your selues euery man one to another decke your selues inwardly vvith lowlinesse of minde for God resisteth the proud giueth grace to the humble 1. Epistle chapter 5.5 Yea the Minister of the word though he himselfe be an Elder in respect of his office yet must he not checke his elder in yeares but exhort him as a father and the yonger men as brethren the elder women as mothers the younger as sisters with all purenesse 1. Tim. 5.1.2 And further
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
crowns of the elders as fathers be the glorie of the children that is to say when they are well brought vp and proue good and dutifull children According to the other Prouerbe chapter 27.11 My sonne be wise reioyce my hart that I may answer him that reproueth me But on the contrarie a child ill brought vp and set at libertie and so growing licentious maketh his mother ashamed 2. As touching subiects we reade in the same booke of the Prouerbes chapter 14.28 In the multitude of the people is the honour of the King and for the want of people which commeth by oppression and tyrannie is the destruction of the Prince Moreouer the King is maintained by the tillage of the field Ecclesiasticus chapter 5.8 3. Ministers of the word are maintained by the assemblies and congregations to whome they minister the which their assemblies and congregations are the precious inheritance of the Lord bought with the most precious bloud of our glorious Lord Iesus Christ who also according as they are brought nearer to the Lord by the wise and faithfull ministerie of his word so are they the more comfortable hope and ioy yea euen the crowne of the reioycing of their Ministers before the Lord 1. Thessalonians 2.19.20 4. Tutors and schoolemaisters haue likewise a worthy charge of great trust in that the well ordering of the mindes and manners of youth is committed vnto them to the end they should make them fit to be in due time employed for the best vses and seruices that may be in the common wealth or Church of God Neither may the thankefull recompence of the parents or of such as be benefactors to their schollers or pupils be without sinne neglected of them 3 Maisters of other trades and occupations haue the like charge and beside that they enioy the profit of all the skill which they teach and of the strength and labour of their seruants so long as they are vnder their gouernement The like is to be considered of all the rest The great and manifold equitie of this commaundement will yet further appeare from the blessing promised to the obedience of it to the which point we are now come Which are the words wherein it is expressed The Blessings In these That thy dayes may be prolonged on the land which the Lord thy God giueth thee We haue a notable example of Gods blessing vpon the posteritie of Ionadab Ieremie 35.18.19 But insomuch as sometime it falleth out that dutifull children and the same also dutifull subiects are taken away before they come to any great length of dayes how is the promise of this blessing performed vnto them First God verifieth his promise toward euerie true dutifull child or subiect c. in that he proloÌ„geth their life here on earth vntill he hath prepared and made them fit to be translated out of this sinfull world into his heauenly and most blessed kingdome Secondly that which he denieth to some vpon speciall causes secretly knowne to himselfe and when long life could not by reason of some common calamitie and miserie be a blessing he performeth it to them in granting it to their posteritie children Thirdly some that seeme dutifull children or subiects c. before men they are not so in truth in the sight of God but do that which they do in seruile flatterie or looking to an earthly recompence and reward Fourthly some againe that haue in some measure a dutifull regard of their parents and other gouernours do yet by some other grieuous sinne either open or secret prouoke the Lord to cut them off as it were before the time Finally seeâ—ng the obedience of the most dutifull child or subiect and euerie other inferiour is vnperfect no maruell though God to make the perfection of his iustice knowne do as seemeth good vnto him shorten the temporall blessing Let vs well obserue in this place that the same blessing thus promised to the dutifull child belongeth also to the dutifull subiect to the obedient scholler to the faithfull seruant c. For aâ—l these are one And he that is truely dutifull in one estate will be dutifull in another Neuerthelesse let vs for the more full light of instruction consider the particular blessings from particular testimonies of holy Scripture What proofe haue you for the blessing of God vpon the dutifull subiect We haue a most cleare example of it in Dauid King Saul pursued him vvith all the subtiltie and force that he might to take avvay his life but his faithfull allegiance to God and his Prince vvas as an armour of proofe so to shield and defend him that Saul vvith all his spies or armies could neuer preuaile against him What is the blessing of those which do honour the faithfull Ministers of Gods word Verily verily saith our Sauiour Christ if I send anie he that recieueth him receiueth me and he that receiueth me receiueth him that sent me Iohn chapter 13.20 And Matth. 10.41 He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Here note the earnestnesse of our Sauiour Christ in this point expressed in the former of these scriptures by that doubled asseueration Verily verily I say vnto you What is the blessing of the wife that is louing and reuerend toward her husband and wise and carefull in the education of her children Her children shall rise vp and call her blessed and God requireth that her husband should giue her all worthie prayse and incouragement Prou. 31. verse 28.29.31 Yea this is the way whereby God will guide her vnto his glorious kingdome For as the Apostle Paul teacheth By bearing of children she shall be saued if she continue in faith and loue with holinesse and modestie 1. Timothie 2.15 What is the blessing of those that honour their maisters who are their priuate gouernours and instructors As he that keepeth the fig tree shall eate the fruite thereof so he that waiteth vpon his maister shal come to honour Prouerbs 27.18 And the Apostle Paul incouraging seruants to do their faithfull and willing seruice Know ye sayth he that vvhatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free Ephes 6.8 And againe Coloss 3.24 Knowing that of the Lord ye shall receiue the reward of the inheritance for yee serue the Lord Christ Now what is the blessing of those that do honour their elders in yeares and are also ready in giuing honour to go one before another yea so that they refuse not to yeeld a certaine reuerence and to haue in good estimation their equals yea euen the poorest and most inferiour and base among them Of all such the Apostle Peter sayth in the place before alledged God giueth grace to the humble 1. Epistle chap. 5. verse 5. And Luke 14.11 He that humbleth himselfe shall be exalted Hitherto of the blessing of all sorts of inferiors which yeeld due honour to euery degree of their superiours
It followeth that we inquire into the blessing of God vpon superiours whosoeuer shall deale honourably according to the office of their seuerall places and callings toward their inferiours And first what is the blessing vpon naturall parents which bring vp and gouerne ther children as they ought to do The father of the righteous shall greatly reioyce and he that begetteth a wise sonne shall haue ioy of him Thy father and thy mother shall be glad and she that bare thee shall reioyce Prou. chap. 23. verse 24.25 This presupposeth good education as a meanes of this wisdome and righteousnesse of the child according to that which followeth in the same booke of the holy Prouerbs chapter 29.15.16 17. The rod and correction giue wisedome but a child set at liberty maketh the mother ashamed c. Correct thy sonne and he will giue thee rest yea he will giue pleasure to thy soule And otherwise we know according to that chap. 22.15 Foolishnesse is bound in the heart of a child c. wherefore chap. 13.24 it is sayd Chasten him betimes This is the blessing of God vpon good parents What is the blessing vpon good Princes and rulers who are foster fathers to the people of God in the Church and common-wealth Mercy and truth preserue the King for his throne shall be established vvith mercy Prou. chapter 20.28 And chap. 29.14 The throne of the king which iudgeth the poore in truth shall be established for euer Reade also 1. Kings 2.1.2.3.4 where king Dauid chargeth his sonne Salomon to do the office of a king couragiously c. with a most comfortable incouragement from the assurance of Gods blessing according to his gracious promises in the same behalfe and namely of this that his posterity should sit vpon the throne of Israel reade the the words of the text All the godly kings are mirrors of Gods blessing this way as the holy stories of them do declare And namely it is sayd of the good King Iosiah Ier. 22.15 Did he not eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and poore he prospered Was not this because he knew me sayth the Lord What is the blessing of God vpon Ministers of the word which do the part of fathers and nources in feeding and tendring the flocke of Christ Feede the flocke of God which dependeth vpon you sayth the Apostle Peter caring for it not by constraint but willingly not for filthy lucre but of a ready mind Not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glory 1. Epistle chapter 5. verse 2.3.4 What is the blessing of the husband which is louing and kind to his wife God maketh the vviues of such faithfull to them to the preseruation and establishment of loue betwixt them which is a blessing farre aboue the iewell of most excellent price according to that we reade Prou. 31.10.11.12 What is the blessing belonging to good maisters and gouernours of families which rule their seruants with a parent-like minde and deale equally iustly and beneficially with them as they are commaunded Colossians 4.1 and as hath beene alledged before out of the fifteenth Chapter of Deutronomie God blesseth the habitation of the righteous Prou. 3.33 And in that 5. chap. of Deut. verse 18. God will blesse beneficiall maisters in all things that they do Reade also Ephes 6.8.9 where the Apostle requiring like dealing from the maisters toward their seruants doth not doubt to giue them to vnderstand that there is the like blessing belonging also vnto them Now finally what is the blessing belonging to such as being elders in yeares giue good example to their youngers and be teachers of good things They shall be filled with dayes as the Lord sayth by his Prophet Isaiah and he that is an hundreth yeares old shall dye a young man chapter 65.20 Reade also verse 22. And Iob chap. 5.26 They shall go to their graue as corne which commeth in due season into the barne Thus large is the blessing of this Commandement which spreadeth it selfe farre and neare ouer high and low and therefore in all good proportion ought it accordingly to be very carefully regarded and obeyed of all or else we must needs acknowledge the curse so much the more iustly due vnto vs. And this we are hencefoorth to search out for the awaking of our drowsie consciences as we haue done the blessings that they might be as a treasury of comfort vnto vs while we indeuour to walke in the holy wayes of God in our seuerall callings c. First therefore what is the generall curse of God vpon all both superiours and inferiours whosoeuer shall refuse to giue honour to God in the obeying of this his ordinance both for honourable gouernement and also for dutifull subiection God doth for this cause in his iust displeasure sometimes dissolue the good order of pollicy and gouernement vvhich he had established for the common benefit of his people either by setting ouer them euill Rulers or leauing them to confused mutinies and rebellions from among themselues or else by giuing them ouer into the hands of tyrants and forrayne Lords and gouernours But let vs consider of the curse more particularly The Curses And first concerning vndutifull and disobedient inferiours What is the curse of God against vndutifull children specially such as shall stubburnely and contemptuously rebell against their naturall parents of whom it is sayd Prou. 30.11 There is a generation which curseth their father and which do not blesse their mother What I say is the curse of God against such God in his ciuill course of iustice among his people of Israel commanded that such should be stoned to death So indeed we reade Deut. 21.18 c. Rehearse the place of Scripture If any man haue a sonne that is stubburne and disobedient which will not hearken vnto the voyce of his father nor to the voice of his mother and they haue chastened him and he would not not obey them Then shall his father and his mother take him and bring him out to the Elders of his Citie and to the gate of the place vvhere he dwelleth And they shall say to the Elders of the Citie This our sonne is stubburne and disobedient and he will not obey our admonition he is a riotour and a drunkard Then all the men of his City shall stone him with stones vnto death so thou shalt take away euill from among you that all Israel may heare it and feare Reade also Exod. 21.15 and verse 17. Leuit. 20.9 Math. 15.4 Deut. 27.16 Prou. 20. verse 20. c. chap. 30.17 What is the curse vpon rebellious subiects and such as shall curse their Rulers A seditious person seeketh onely euill but a cruell messenger shall be sent against him Prou. 17.11 And chap. 30.31 There is no rising
vp against the king wherefore worthily is the exhortation of the father to the sonne to be harkened vnto chap. 24. vers 21.22 My sonne feare the Lord and the king and meddle not with them that are seditious for their destruction shall rise suddenly and who knoweth the ruine of them both What is the curse against those that despise the faithfull Prophets and Ministers of the word of God He that despiseth you despiseth me sayth our Sauiour Christ to his Ministers and he that despiseth me despiseth him that sent me as hath bene answered before Luke 10.16 And therefore the curse of this sinne must needes be a grieuous curse For no man can despise the Lord and be innocent before him Shew it by some example wherein God would haue his wrath against this sin be euidently seene and discerned of all In the 2. chap. of the 2. booke of the Kings ver 23.24 we reade that little children of the idolatrous people of Bethel came out of the City and mocked the true Prephet of God Elisha as he went by the way vsing these reprochfull speeches Come vp thou bald-head come vp thou bald-head come vp thou bald-head Whereupon the hold Prophet turning backe by the Spirit of God discerning the spitefulnesse of these idolatrous and vngracious boyes he cursed them in the name of the Lord and the Lord sent two beares out of the forrest which did teare in peeces two and forty of them A fearefull iudgement for all children to take warning by yea and for parents also to take warning that they bring not vp their children in contempt of the faithfull Ministers of the word Yea further for this sinne were all the people of Israel and Iuda destroyed and led into captiuity after they had hardened their hearts to despise and mocke at the Prophets of God 2. Kings 17.13 and 2. Chron. 30.10 and chap. 36.16 What is the curse against the wife that despiseth her husband Mical despising Dauid in her heart when he daunced for ioy of bringing home the Arke of God was for the same cause made childlesse all her life 1. Chron. 15.29 and 2. Sam. 6.23 This is reuealed by the Spirit of God to haue bene her curse neither is it to be doubted but euery cōtemptuous wife hath some curse or other from God in that respect Now what is the curse against the vndutifull and vnfaithfull seruant The seruant which doth wrong to his maister shall receiue for the wrong which he hath done and there is no respect of persons Coloss 3.25 Against vnfaithfulnesse the Lord giueth all seruants warning by the example of his punishment vpon Gehazi the seruant of Elisha the Prophet 2. Kings 5.27 vpon whom God casteth the leprosie of Naaman for his crafty dealing to get money and apparell of Naaman fraudulently in his maisters name What is the curse against those that be vnthankefull and contemptuous against such as haue bene good and beneficiall vnto them whether patrone friend Phisition Lawyer or any other He that rewardeth euill for good euill shall not depart from his house Prou. 17.13 What is the curse against those that despise their elders in yeares yea though they be otherwise their inferiours Of all such it is sayd God resisteth the proude 1. Peter 5.5 Luke 14 11. Whosoeuer exalteth himselfe shall be brought low Reade Iames 4. verse 5.6 It is a great sinne for any to despise age as Iob giueth to vnderstand by his complaint against it chap. 30.1.12 and therefore it cannot be but the Lord will punish it And we say in our common speech mocke age and see what will come of it Our owne consciences if there were no other law would tell vs that it must be punished And that commeth here againe to be considered which fell vpon the wicked children of Bethel rather because they mocked Elisha who was a man of yeares and reuerend grauity besides that he was a Prophet of the Lord. Thus farre of the curse against vndutifull inferiours who are all and euery of them accursed before God here in this world beside that they haue no portion in the kingdome of heauen if they find not grace to repent which is the heauiest and wofullest curse of all It remaineth that we inquire now of the curse against superiours which abuse their power and authority or any other excellency wherewith the Lord hath honoured them aboue others And first what is the curse of God against naturall parents which walke not aunswerably to the honour of their place We haue seene in the third Commandement the fearefull iudgement of God vpon Eli because his sonnes ran into a slaunder and he stayed them not 1. Sam. 3.13 But more generally Psal 78. verse 5.6.7.8.9.10 and verses 56.57.58.59.60.61.62.63.64 Because fathers in Israel did not teach their children the wayes and commandements of God as he had commanded them but were disobedient and rebellious and did not set their heart aright nor keepe their spirit faithfull vnto God therefore he was wrath and greatly abhorred Israel so that he forsooke them and gaue thē their choise men their maidens and their Priests to the fire and sword of their enemies Reade also Ezek. 16.20 the like yea rather a greater iudgement because their children which God challengeth as borne vnto him were by them brought vp and dedicated to the seruice of idolatry What is the curse against the Prince or Ruler that gouerneth wickedly tyrannously and not like a father Tophet that is to say hell or the place of destruction is prepared of old it is euen prepared for the king he hath made it deepe and large the burning thereof is fire and much wood the breath of the Lord is like a riuer of brimstone which doth kindle it Isa chap. 30.33 What is the curse against the wicked Minister of the word which tendreth not the flocke of Christ as a father and nource among them O idole shepheard that leaueth the flocke the sword shal be vpon his arme and vpon his right eye His arme shall be cleane dried vp and his eye shall be vtterly darkened sayth the Lord by his Prophet Zacharie chap. 11.17 What is the curse against the husband that is vnkind and churlish to his wife He is therein a curse to himselfe for he troubleth his owne flesh he hindreth the ioy of his owne heart and interrupteth the course blessed of prayer which is one of the best factors and friends that the married couple hath 1. Peter 3.7 What is the curse against maisters that deale hardly with their seruants Because the cruell maisters in Israel did not set their seruants free as God commaunded their fathers when he brought them out of the land of Egypt out of the house of seruants behold sayth the Lord I proclaime a liberty for you to the sword and to the pestilence and to the famine and I will make you a terrour to all the kingdomes of the earth Ieremy chapter 34. verse 17. Reade from the 6. verse
by vnchast and filthy dreames as a diuellish fruite thereof These are most abominable kinds of filthinesse euen such as our hearts and eares ought to abhorre and tremble at whensoeuer we thinke or speake or heare any thing of them though it be to the reproofe and condemnation of them Neuerthelesse they are no other then haue bene practised of men and women young and old of no worse nature then we our selues are without the grace of God O violent and that also incestuous rauishment we reade 2. Sam. 13.12.13.14 Of incestuous fornication and adultery we reade of the practise thereof Genesis chapter 19. verse 31. c. and chapter 35.22 and 1. Corinthians chapter 5. verse 1. These sinnes are forbidden Leuit. chap. 18. verses 6.7.8.9.10.11.12.13.14.15.16.17 Of Onans sinne we reade Genesis 38.9 Of the more abominable filthinesse of the Sodomites or buggery with men we reade Genesis 19.5 c. And Iudges chapter 19.23 and 1. Kings chapter 14. verse 24. and chapter 15.12 and chapter 22.46 and 2 Kings 23.7 Ezek. 8.14 See the interpretation note of Tremel Habbak chapter 2. verses 15.16 Finally Rom. chap. 1.24.26.17 This sinne is forbidden Leuit. 18.22 Of the abominable filthinesse of buggery with beasts we reade how the Lord hath forbidden it Leuit 18. verse 23. and 1. Tim. 1.10 And there haue bene some among our selues iustly executed for it And wofull are the practises of many with their owne bodies which God onely seeth and knoweth and will certainely in his time take vengeance thereof if it be not preuented by speedy repentance But alas what shall we say are children to heare of these things and are they to be taught and warned thus plainely against them No doubt there is great need they should or else God would neuer haue mentioned them in his holy Scriptures And shall the Diuell be suffered to draw both young and old into these sinnes and euen partly for want of knowlege how odious and abhominable they are before God and shall not we giue one another warning that so great and grosse wickednesse might bee preuented The like is to be sayd of other grieuous sinnes It is pity indeed that it should be once heard off that the sonne should kill the father that the wife should murther her husband yea euen with her owne hands that the husband should breake his wiues necke that any should haue drowned or poysoned themselues Yet seeing these sins are committed of men and women among vs shall they not be cried out against from the word of God c. Wherefore children be ye admonished as well as you of the elder sort and take heed betimes to auoid all filthinesse of your bodies for if you will not call to God for grace and take heed betimes it will aske you deepe heart-smart ere you dye or else euerlasting torment after death in hell fire from the which I beseech God of his infinite mercy euen for Christ Iesus sake to blesse preserue and keepe vs both young and old Amen Hitherto of the first branch of the former answer The second branch followeth wherein it was answered that God forbiddeth not onely all these kinds of outward filthinesse but also all outward prouocations and occasions of all filthy lust whatsoeuer Shew what maner of prouocations and dangerous occasions they may be They are these which follow and if there be any other like vnto them 1 Houses of open vvhoredome 2 Bawdes which are the factors of whore-mongers and harlots or whores to spie out solicite and bring such lewd persons together 3 All intemperancy in eating and drinking especially of such things as any know to be more mighty then other to prouoke and increase lust as also the prouoking of others to eate of such things and to drinke vnto drunkennesse c. 4 Ouer much sleepe and idlenesse 5 All wandring and vnchast looking and gazing vpon the beauty of women either in faces or breasts c. 6 Likewise the beholding of pictures vnshamefastly pictured or painted and the reading of amorous bookes much rather the vnshamefast representation of the lewd and filty behauiour of naughtie-packes by enterlude vpon the stage or by dauncing or any other way but most of all if any embolden themselues to vse lasciuious speeches or filthy songs and to fall to wanton kissings or to any other vnseemely dalliance Of all these euill prouocations we haue earnest warning giuen vs as you haue heard out of the word of God and they are such things as both men and women are to beware of There are other prouocations more particularly to be auoided of women Which are they 1 All light and curious setting out of themselues in brauery of apparell 2 All excessiue perfuming of them 3 All immodest broiding curling and laying out of the haire yea of strange haire with like laying forth of their breasts naked and bare 4 All vnnaturall colouring and painting of the face 5 All nicenesse in their going and in the mincing of their vvordes to dravv and allure the eyes and sences of men toward them 6 All vnseasonable and ouer-familiar companying of any woman vvith any man as likewise of any man with any woman though neuer so honestly minded specially in such places as of themselues are apt to minister any dishonest temptation Finally all vvhatsoeuer agreeth not with shamefastnesse and modesty of behauiour which is the chiefe outward ornament of that sexe Of these things also you haue heard how the word of God giueth vs like earnest warning Thus much therefore of the second branch of that your former answer The third branch is yet behind wherein you said that beside all these outward prouocations to vncleane and filthy lust God doth in this Commandement forbid the very vncleane and filthy lust of the heart it selfe What proofe haue you of this In the 5. chapter of Mathevv our Sauiour Christ plainely affirmeth that whosoeuer looketh on a woman to lust after her hath committed adultery with her already in his heart And chapter 15. verse 19. The very adulterous thought doth defile a man The words of our Sauiour Christ are very plaine indeed to this purpose But seeing the Lord forbiddeth so many and those so grosse and abhominable kinds of filthinesse of the flesh Why doth he vnder the name of adultery comprehend them all Because howsoeuer all filthinesse against nature as also all violent rauishment and incest considered in the act it selfe or most vile maner thereof are more hainous then adultery yet in regard of diuerse weighty reasons and circumstances the Lord hath thought good to make mention of adultery as of the greatest and most grieuous sinne among them all Can you shew which those reasons and circumstances are First because of that high estimation which the Lord God hath of the mariage couenant which by adultery is most directly broken and dishonoured Secondly because euen they that are wickedly bent to follovv their lust do more easily and more vsually imbolden themselues to
liued with his parents he wrought diligently in the worke and labour of Iosephs occupation Marke chap. 6.3 And afterward vvhen the time vvas come that he should more immediatly do the vvill of his heauenly Father he hauing no house of his ovvne to hide his head in as vve reade Mat. chap. 8. vers 20. and painefully going about from place to place to preach the Gospell most vvillingly contented himselfe vvith that maintenance onely vvhich grevv vnto him as a fruite from his preaching no othervvise then as God moued the hearts of those that receiued spirituall comfort from him to minister of their outvvard things vnto him Luke chap. 8.2.3 This he did all the time wherein he went about preaching euen till as a reward from the hands of wicked men he was put to death and nayled to the crosse betweene two thieues which were crucified with him they counting him among transgressors as the Prophet Isaiah saith as if he had bene a most vnrighteous person though in truth as the same Prophet testifieth he neuer did anie violence neither practised any deceit as hath bene noted before out of the 53. chapter of his Prophesie And further also that our Sauiour Christ was free from couetousnesse we haue a principall and most euident proofe euen from the beginning of his entrance into the discharge of his publike ministerie at what time the Diuell tempted him most subtilly diuerse wayes and namely to ambition and desire of earthly glorie pompe dignitie and riches but he could not preuaile Behold therefore a singular proofe of our Sauiour Christ his perfect righteousnesse in his contentment with his poore estate patiently enduring hunger and thirst neuer vsing any vnlawfull meanes to relieue himselfe but rested vpon Gods prouidence by faith as is euident by his answere to the Diuell Man liueth not by bread only but by euerie word which proceedeth out of the mouth of God c. By this righteousnesse of our Sauiour Christ are we iustified from all our vnrighteousnesse against this Commaundement if we do truely beleeue in him and earnestly repent and labour after righteous dealing remembring that this is one principall end of our redemption and iustification Luke 1.75 and Titus 2.9.10.11 and 1. Pet. 2.24 And that all such as do thus repent of their vnrighteousnesse and beleeue in the name of Christ be iustified by him and are receiued into the fauour of God reade Acts 10.35 Reade also Leuiticus 6.1 c. Consider here of the thiefe repenting on the crosse Consider also the example of Zacheus Luke 19. Reade also Leuiticus chapter 24.18.21 with Numbers 5. verses 6.7 and Exodus 21.33.34.35.36 and chapter 22.1.2.3.4.5.6 c. Where also note that as a fruite of true repentance restitution is commaunded by God and practised of his seruaunts yea and that with some recompence in way of satisfaction in a ciuill course of iustice But what if a man knoweth not whome nor how many he hath iniured and is sorie for it and would gladly make restitution but he knoweth not how What is to be done in this case which is surely more or lesse the condition and case of vs all We must so much the more speedily breake off our former course and accordingly be so much the more carefull to practise both iustice and mercie then heretofore at any time vve haue bene This is indeed the blessed counsell of the Prophet Daniel to Nebucadnezzer that great robber and spoiler of the nations of the world chapter 4.24 O King saith the Prophet let my counsell be acceptable to thee and breake off thy sinnes by righteousnesse Anabaptists communitie of goods and possessions ouerthrowne and thine iniquitie by mercie and compassion toward the poore lo let there be an healing of thine error The like is the generall counsell and charge of the Apostle Paul to euerie vniust person yea euen to the pettie thiefe Eph. 4.28 Let him that stole steale no more but let him labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And now onely for the conclusion of this Commaundement let vs after all the premises obserue as a truth most euident and cleare against all Anabaptistes that the Lord doth at no hand approue of their confused communitie of goods Nay this Commaundement leuelleth as it were the maine shot of the Lords ordinance to the vtter batterie and ouerthrow of it euen to the worlds end according to the perpetuitie of the force and power of this his expresse morall Law and Commaundement As touching the communion of goods which was among the Christians in the primitiue Church in the Apostles time it was no such as they imagine but onely the kindnesse and liberalitie practised among them was verie extraordinarily abounding to the releeuing of the common and great necessitie of the poore Christians The same God who wrought that abundant loue and liberalitie in them and yet preserued them from all barbarous and fantasticall confusion he for his mercies sake graunt that all true professors of his blessed and glorious Gospell may more and more honour it with daily increase of all liberall and kind dealing with like preseruation of the ground of iustice in that proprietie of goods and possessions which he by his good prouidence hath set and determined among his people Amen The ninth Commaundement of the Law of God now followeth Which is that Thou shalt not beare false witnesse against thy neighbour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thahhaneh vsed in this Cōmandement properly signifieth to answer as though the Lord should say thou shalt not answer false witnesse that is thou shalt not beare false witnesse when thou art demanded to testifie any truth which thou knowest and oughtest of loue and dutie to make known for the benefite of anie neighbour Word◠interpreted After the former Commaundement therefore of righteous dealing followeth now the Law of true speaking according as they are in the same order rehearsed in diuerse other places of holy Scripture and namely Leuiticus 19.11 Psalme 15.2 and Psalm 119. verse 138. Ephes 4.24.25 and chap. 5.9 For the vnderstanding of the which Commaundement ye may remember that ye were taught that three things are to be considered Which are they First vvho is to be reputed and taken for a mans neighbour Secondly vvho he is that must not beare false vvitnesse Thirdly vvhat it is to beare false vvitnesse Touching the first of these points whom haue you learned that we ought to repute and take for our neighbour I haue learned that this vvord neighbour comprehendeth euerie one vvithout respect of persons concerning vvhom vve haue iust occasion to yeeld our testimonie in any matter vvhich on his behalfe is called into question So it is and thus generally is the same word neighbour to be vnderstood in the sixt seuenth and eight Commaundements going before although it is not expressed till now Thou shalt not murther any neighbour c. that
also Iohn 19.12 All these false witnesses in either respect following therein the suggestion of the Diuell the father of lyes Iohn chap. 8. and the accusers of the brethren Reue. 12.10 Which wickednesse the Lord expresly forbiddeth Leu. 19.16 Thou shalt not walke about with tales where note the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racil comming of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racal which is by making marchandise to seeke gaine See Tremel By this therefore which hath bene sayd we may sufficiently perceiue that all kind of lying slandering and back-biting is forbidden in this Commandement whether against our foe or for our friend or for our owne aduantage reade Leuit. 19.11 We may not lye of the Diuell according as it is truly sayd It is a shame to lye of the Diuell As we must not vse cursed speech Iude verse 9. so neither may we vse lying speech against him and therefore much lesse against our neighbour yea our good neighbour We may not lye on Gods behalfe Iob 13.4.7.8.9.10 Rom. 3.7.8 much lesse for mans cause To conclude this point we must not lie against our selues by flattering and blessing our selues while we walke in wicked wayes For this is to trust in lying words as the Lord saith by his Prophet Ieremiah chapter 7.4 c. Trust not in lying words c. Not that those words were lying in themselues but because hypocrites vnder that pretence soothed themselues in an outward profession of Gods religion without amendment of their liues But haue we now all the euils and sinnes which the Lord forbiddeth in this holy Commandement No we haue not It is also against the will of God in this Commandement that any should conceale that truth vvhich ought to be vttered either for the benefit of our good neighbor or for the rebuke and chastisement of him that is euill as also that on the other side any should vnseasonably vtter and disclose that truth vvhich for the present ought to be kept secret Moreouer it is against this Commandement that any should praise that which ought to be discommended or commend that vvhich ought to be dispraised Yea to praise and encourage or to dispraise and discomfort rashly and without good and discret moderation Finally all vaine-glorious boasting and hunting after our owne praise together vvith all dissembling and double dealing yea all want of plainnesse and simplicity which vvill not stand with good duty is cōtrary to the obedience of this Cōmandement These no doubt are transgressions of this Commandement for they hinder the truth that it cannot be acknowledged and aduanced as it ought to be and likewise they hinder the discerning of vice and wickednesse of life that it cannot be so reproued and condemned as it should be Now this we know that he who iustifieth the wicked and he that condemneth the righteous they are euen both of them abomination to the Lord Pro. 17.15 And againe chap. 28.4 They that forsake the Law praise the wicked but they that keepe the Law set themselues against them To praise aboue measure is flattery of the which it is said that he which flattereth his neighbour spreadeth a net for his steppes Prou. 29.5 Detracting is a sinne on the other hand against the which reade Psalme 15. Against vaine boasting reade Prou. 27.1 and against dissembling and double dealing reade againe Psal 12.2 They speake deceiptfully and Psal 41.6 And thus we haue seene what be the externall sinnes and transgressions forbidden in this Commandement But not onely are these outward euils forbidden but also all those inward vices and hidden corruptions of the heart which be as the roote and cause of these Shew therefore now which those inward euils vices be Of this sort are all vncharitable and groundlesse suspitions all rash iudging and taking of such things in the vvorst part which may be vvell construed and chiefly all hatred and malignant enuy against our neighbours good name credit and vvelfare These are indeed the inward euils of the heart from the which all false witnesse lying and slandering do spring according to that we reade Matth. 15.19 Out of the heart saith our Sauiour Christ come euill thoughts c. false testimonies and slaunders Reade also the ground of the same euils noted Prou. 21.10 Against euill suspitions Reade 1. Tim. 6.4 a fruit of corrupt doctrine Against rash iudging reade Matth. 7.1.2 Consider also the sinne of Iobs friends Reade also Luke 13.1 and Iohn 9.2 Against the taking of things in euill part and whisperings reade Rom. 1.29 And of enuy it is sayd who can stand before it Prou. chapter 27.4 But yet one thing more that we may conclude the negatiue part of this ninth Commandement Is this Law of God fulfilled if we for our owne parts auoid the euils both inward and outward which haue bene mentioned though we should allow or winke at the same sinnes in others No in no case but contrariwise God requireth that vve hate them in other as vvell as in our selues and that as much as lyeth in vs vve reproue represse and sharply correct and punish them It is true for seeing God abhorreth all false witnesse lying and slaundering c. Prou. 6.19 and chap. 12.22 it cannot in any reason be thought but that he requireth also that all his seruants should likewise do so And so it is expresly testified Prou. 13.5 A righteous man hateth the lying word or false matter whatsoeuer it be On the contrary he is affirmed to be a wicked man whosoeuer he be that giueth heed to false lippes Prou. 17.4 and againe chap. 29.12 Wherefore worthily it is to be noted to be the property of a godly man to shew an angry countenance against the slaundering tongue chap. 25.23 And Psalme 101.5 King Dauid speaking in the holy zeale of Gods Spirit saith Him that priuily slandereth his neighbour will I destroy Reade also Psalme 140.10 and Psal 31.18 a fearefull imprecation against this sinne Gal. 2.11 c. See the zeale of the Apostle Paule against Peter dissembling And Luke 23.50.51 the praise of Ioseph of Arimathea for not consenting with the rest to giue sentence against our Sauiour Christ vpon the false accusation brought against him And Iohn 9.50.51 the like practise of Nicodemus is recorded Thus haue we according to that measure of grace which God hath vouchsafed for the present the whole negatiue part of this Commandement and from thence also a fit passage to the affirmatiue part which now followeth Shew therefore hencefoorth by the renewing as it were of our treatise for our further and more full instruction what on the contrary Duties commanded are the good duties which our righteous God the God of truth commandeth vs in this his holy Commandement The Lord God straightly commandeth euery man in all causes to speake and vvitnesse the truth and to testifie against all falshood lies and slanders to the due credite commendation and safety of euery neighbour wherein he doth well
the spirit of sanctification For do not such vse to say when they are perswaded withall by this reason of a good name What care I what any man thinketh or speaketh of me let them say what they will I care not a pinne c Thus rude and brutish is our naughtie nature Who therefore may truely deny that we are not through the corruption of nature and because of the euill fruites thereof against this Commaundement iustly accursed damnable in the sight of God So then vnlesse as was answered we shall find redemption and iustification by our Sauiour Christ how many of vs all thinke to escape the eternall wrath and condemnation of God It is therefore to great good purpose that we consider of some proofes that may assure vs that our Sauiour Christ who hath dyed for these our sinnes as well as for any other hath also perfectly obeyed this Commandement as well as he hath done the other that so we may know him to be a perfect Sauiour What proofe haue you for this We haue euident proofe of it in that it is euerie where in the holy Scriptures testified that our Sauiour Christ is not onely true but also the very truth it self to all that shall truly beleeue in him and vnfainedly repent of all their errors and thenceforth indeuour to mind and speake the truth from their hearts Our Sauiour Christs peâ—fect obedience for vs. For we know saith the Apostle Iohn speaking of himselfe and all true Christians that the Sonne of God is come and hath giuen vs a mind to know him which is true and we are in him that is true that is in his Sonne Iesus Christ he is very God and eternall life 1. Iohn 5.20 This onely one place is a sufficient proofe but as was truly aunswered we haue many other testimonies both former in that part of the holy Scriptures which is called the old Testament and later in that part which is called the new Of the former we reade Prou. chap. 8. vers 6.7.8 and Isa chap. 11.1 Concerning the later we reade Reu. 3.7 and vers 14 Moreouer Iohn 1.6.14 and chap. 5.19.24 and in manie other places where the manner of our Sauiour Christ his deliuerie of his doctrine with this doubled asseueration verily verily is worthie to be noted to this our purpose Neither is Iohn Baptist onely a witnesse that our Sauiour Christ is the truth verses 32.33 of the same chap. but also God the father himself and the diuine works which our Sauiour Christ wrought in his Fathers name as it followeth in the same chap. vers 36.37 vers 39. The holy Scriptures giue the same witnesse of him And more particularly the writings of Moses verse 46. Reade also concerning the testimonie which our Sauiour giueth of himselfe Ioh. chap. 14.6 and chap. 8.14.15.16.17.18 vers 45.46 Thus then seeing our Sauiour Christ to speake in the most generall signification of all truth is most true yea in himselfe euen the most excellent and perfect truth it selfe yea and vnto vs the way the truth and the life and seeing the Father from whence our Sauiour Christ is come who is the God of truth and the holy Ghost also who is the Spirit of truth giue witnes of Christ that he is very truth what letteth why we should not assure our selues that he is true in the particular obedience of this Commandement yea what letteth that we should not beleeue that he hath perfectly obeyed this Commandement as well as he is perfectly iust in the obedience of the 8. Commandement and chast in the obedience of the 7. and meeke in the obedience of the 6. and dutifull to parents and to all superiors in the obedience of the 5. And the rather because our Sauiour Christ professeth that this was the cause why he came into the world that he might giue witnesse to the truth for the benefit of so many as should receiue his testimonie thereof Ioh. 18.37 In this Christ therefore must we beleeue to the end that we being lyers in our selues may be true in him and clothed with his righteousnesse touching this Commandement as wel as with his obedience to all the rest For if we do not beleeue in this Christ of whom it is testified that he is euerie way perfectly true we cannot be saued as Christ himselfe affirmeth Ioh. chap. 8.24 Except ye beleeue saith our Sauiour Christ that I am he ye shall dye in your sinnes And finally this also we must know that if we be in Christ we must of necessitie or rather we shall by his grace truly repent of all the lyes and slaunders that we haue made and of all other our transgressions against this Commaundement Yea putting away all lying c. we must haue vnfained care both to speake and to do the truth in some measure of true and perfect loue both to God and man labouring also to increase more more therein Read Philip. chap. 4.8 Let this suffice therfore for the vse of the whole doctrine of this ninth CoÌ„mandement And so come we now to the last which is a most worthie conclusion of all the rest Thou shalt not couet thy neighbours house thou shalt not couet thy neighbours wife nor his manseruant nor his maid nor his oxe nor his asse neither any thing that is thy neighbours For the vnderstanding of this last Commandement besides that we must keepe in mind that which was said concerning the former Commandement who is to be taken for our neighbour we haue furthermore to inquire of these two things First what the Lord meaneth by this word couet that is what be the euill corruptions and sins of our nature comprehended vnder it And secondly which be the things of our neighbour which he forbiddeth vs to couet Shew therfore in the first place what the word couet meaneth To couet is to haue any the least lust desire or motion in the mind after any thing that is our neighbours The Lord hath forbidden coueting or longing with all vnlawfull desire after any thing that is our neighbors in the Commaundements going before How it is distinguished from the former Commandements For in the 8. Commaundment he hath forbidden vs to couet our neighbours house or any part of his worldly riches In the 7. Commaundement he hath forbidden vs to couet or lust after our neighbours wife c. as our Sauiour Christ expoundeth that Commaundement in the 5. chap. of Matthew Yea this corrupt coueting or Iusting this longing after desiring or wishing for all these are one it is as it were a short and summarie abridgement of all sinne The coueting or desiring after diuine honour and glorie that is after any honour and glorie aboue that is meete for a creature as Eue was tempted by the Diuell to desire to be like God it is the transgression of the first Table All coueting or lusting which tendeth to the hurt of our neighbour is a generall transgression of the second Table
do not iudge our selues sinners but from the euiction of outward disobedience to Gods Law and also when we thinke well of our selues and that we are in good estate because in our owne conceipt we are better then other Our actuall sinnes should be as bloud-hounds vnto vs by them to trace out our originall corruption after the example of the prophet Dauid in the 51. Psalme For let vs looke into the euill lust and concupiscence of our hearts and we shall find a workhouse yea a world of wickednesse the which shall giue vs iust occasion to condemne our selues in the sight of God euen when other men can see nothing wherefore they should greatly blame vs euen then I say shall we find plentifull occasion to cry out with the Apostle Miserable men that we are Godly sorrow must begin from the inward ground of the heart The sinne of coueting exemplified and for the most secret euill lusts and motions thereof or else it is no true godly sorrow As for example he that hath fallen into fornication must not onely be sorie for the fact but chiefly to thinke that he should haue an adulterous and filthy heart The angry man is not truly sory for his wrathfull speeches and furious dealing vnlesse he be sory that he is of an angry and testy or cholerike nature The drunken man is not truly sory for his drunkennesse vnlesse he be sory that he is intemperate in desire after drinke c. Neither he that hath dealt contentiously against his neighbour vnlesse he be sory that he hath a proud heart The same is to be sayd of euery other sinne True repentance must begin the change of the hart by the change of the thoughts and motions thereof or else it is not true repentance Ier. chap. 4.14 O Ierusalem wash thine hart from wickednesse that thou maiest be saued how lōg shall thy wicked thoughts remaine within thee To speake in a word God beginneth his worke of the reformation of man where Sathan from the beginning began to deforme man True resistance of sin must begin at the first thought and motion yea euen at our inclination vnto sin Whosoeuer do not cōsider this submit themselues to this worke of Gods grace and seeke after the increase of it c. they be no better then hypocrites they be no true conuerts and faithfull seruants of God whatsoeuer faire shew and appearance they may haue Thus then we may perceiue what it is to couet It followeth that we do consider which be the things of our neighbour which God forbiddeth vs to couet whereof some are expresly mentioned the rest are all vnderstood Which are those which are expresly mentioned First his dwelling house and in the 5. chap. of Deut. ver 21. his field is also mentioned then the partes of his houshold or family as first principally his wife whō God hath giuen for his speciall cōfort then his good profitable seruants both man-seruant maid for his inward home busines And last of all his cattel both oxe asse for his more outward works the one for draught and plowing the other for the vse of iorneying and other burden These indeed are the things of our neighbor which the Lord our God expresly forbiddeth vs to couet or to haue the least desire after them to the diminishing either of his more inward lawfull pleasure and comfort or of his iust profit and outward wel-fare A mans wife we know is or ought to be as his chiefe dearling and treasure and therefore is compared to the louing hind and pleasant Roe Reade Prou. 5.19 Yea preferred to all iewels Prou. 31.10 and therefore is called the delight of her husbands eyes as the Lord speaketh to Ezekiel concerning his wife chap. 24.16.18 A good and faithfull seruant also is of all iustly accounted a great blessing of God and there is no man which doth not thinke himselfe greatly iniured if at any time such a one be vnneighbourly egged and enticed away from him Consider further of this point from Paules Epistle to Philemon Finally touching the profit that commeth by the oxe the holy Prouerbe speaketh of it chap. 14.4 Where no oxen are there the crib is empty but much increase commeth by the strength of the oxe Behold therefore how graciously the Lord tendreth euery mans comfort and wel-fare that he forbiddeth not onely the taking away of these things as King Dauid did Vriahs wife and as the Shabeans tooke away Iobs oxen and asses and slue his seruants that kept them chap. 1. of that booke of Iob. verses 14.15 but he forbiddeth euen the least coueting and desiring or lingering after these things which as hath bene shewed is the originall of the outward action Now in that the Lord forbiddeth the coueting after any neighbours wife which is first mentioned in the 5. of Deut. whether the coueting be because of her beauty or good houswifry or wisdome in gouernment yea or though it should be for her godlinesse he doth vnder this instance forbid both that which we call a voluptuous fleshly and carnall mind and also a light vaine and foolish mind And in that he forbiddeth vs to couet our neighbors house field man-seruant or maide oxe or asse which are all set downe in the second place as we reade in Deuteronomie the Lord doth by the prohibition of these forbid that sinne which we call worldlinesse of mind To conclude all in few words therefore It is as much as if the Lord should say Thou shalt neither for thy pleasure sake nor for thy profit desire any thing that is thy neighbours Thus much of the things expresly mentioned But the Lord giueth plainly to vnderstand that he forbiddeth vs to couet any other thing beside What things may they be As we are forbidden to couet our neighbours house and lands so we are forbidden to couet any of his mouable goods gold or siluer iewels or plate corne vvine oyle or any other thing in like sort As we must not couet our neighbours man-seruant or maide so neither may we couet his sonne or his daughter As it is not lawfull for vs to desire his oxe or his asse so neither may vve wish to haue his horse or his sheepe Finally vve must needs vnderstand that in so much as the Lord forbiddeth vs to couet the lesser much more doth he forbid all coueting after the greater As for example seeing we must not couet his outward goods to his vvorldly decay we must much lesse desire his place of vvorldly honour as to be some Lord Duke c. And least of all may vve couet his spirituall gifts and graces or the meanes thereof to the hinderance of his saluation Seeing vve must not couet any mans priuate seruant much lesse must vve for our priuate benefit or affectation and liking couet to haue any peoples publike good and faithfull Minister of Gods vvord from them It may not be denied that there may fall out iust occasion
when a Minister of Gods word may be translated as it were and remoued from one people to another But that must be in an orderly course when it may be discerned to be more to the glory of God c. and not to serue the priuate humour of this or that man which will say such a one shall go for my money and so contemne all other c. The first of the things in this answer are so plaine in themselues that they need no further speech or allegation for the proofe of them In a word the coueting of any thing of our neighbors whatsoeuer is couetable if we may so speake or in any respect desireable all is forbidden in this CoÌ„mandement For so the Lord himselfe speaketh in his holy language both in this Commamndement and in many other places where he vseth a word from the which all things of desire or which be as we say in request among men take their name as Gen. 3.6 where Eue iudging the forbidden tree to be a tree to be desired gaue place to her desire or coueting eye and so brought euill lust into the world So Iosh 7.21 in the confession which Achan maketh I saw among the spoile saith he a goodly Babilonish garment c. and I coueted them and tooke them And euery where in the holy Scriptures things not to be coueted or desired from our neighbour they are called from this word of desire as vessels of desire for precious vessels Dan. 11. verse 8.38.44 And Prou. 21.20 In the house of the wise is pleasant treasure or as the word is a treasure of desire that is which men count worthy to be desired And Isa 32.12 fâ—â—elds of desire for pleasant fields And Amos 5.11 vines of desire for pleasant vines And generally all precious and pleasant things are called such things as be desirable Lament 1.10 The enemy hath stretched out his hand vpon all her desirable things c. And now from this repetition of things both mentioned and also more generally to be vnderstood which God forbiddeth vs to couet let vs obserue that the reason hereof is because the corruption of our nature is so plentifull in this euill of coueting that our neighbour cannot haue that thing of the bountifull hand of God which our hearts cannot affoord an euill lust after it c. Furthermore also we may from hence well perceiue that it is not lawfull for vs to wish any of the same things to any friend to the hurt of our neighbour which we may not wish to our selues for this were to preferre our affection to our friend before the good-will and pleasure and most wise prouidence of God who hath otherwise appointed and disposed thereof Moreouer seeing we may wish no good thing from our neighbour either directly to our selues or indirectly to any of our speciall friends let vs note well that we may much lesse and so not without greater sinne wish our neighbour any dammage or hurt Duties or rather the grounds of all good dutie commanded either in body or soule goods or name wife or child seruant or cattell c. Neither let vs forget here that the same coueting which is forbidden to euery man concerning his neighbours wife the same I say is forbidden to euery woman concerning her neighbours husband c. Finally that we may briefly comprehend all which we may not couet let vs consider the admonition and charge of the Apostle Iohn concerning the things which we must not loue to the hinderance of loue either toward God or our neighbour as we reade in the 1. Epistle of Iohn chap 2. verses 15.16.17 where he deuideth lust into three branches as it were The lust of the flesh the lust of the eye and the pride of life So that accordingly doth the Lord forbid all couetousnesse of the mind after riches all voluptuousnesse of mind in desire after pleasures and all ambitious desire of honour Thus much therefore concerning the euils forbidden in this Commandement Now let vs come to see on the affirmatiue part what good things God commandeth in the same Shew which they be First God staightly requireth that euery of vs do dispose of our minds to stand fully satisfied and contented vvith that portion of blessing both spirituall and belonging to this life vvhich he of his diuine vvisedome and grace alotteth vnto vs from time to time vvhether it be plenty or vvant more or lesse following our present businesse and vsing all lawfull meanes vvith a quiet mind and vvithout any distrustfull care for the morrovv paitently vvaiting vpon God vntill it shall please him in his good time and by his most gracious and prouident hand to better our estate Secondly that vve haue our hearts and minds readily and constantly inclined and bent to reioyce at all the mercies vvhich God hath already or shall hereafter bestow vpon euery of our neighbours in what measure soeuer it be Thirdly that vve do studiously deuise hovv vve may do them most good and from the secrets of our soules desire and long after their further benefit as may stand vvith the good-vvill and pleasure of Almighty God Fourthly that on the other side vve be ready to lament whatsoeuer falleth out vnprosperously against them and that we be vvilling to our power to procure the remedying of the same according to all the Commandements of the second Table of the Law going before Finally that vve do earnestly and constantly settle our selues to bewaile resist and suppresse all contrary lusts motions and temptations which shall at any time arise in our hearts vvhatsoeuer they be Or more briefly thus The Lord our God requireth of vs in this his last Commandement first originall righteousnesse and perfect loue toward our neighbour as the ground of all good duties toward them according to our first creation Secondly he commandeth vs the immediate fruites of the same originall righteousnesse and perfect loue of our neighbour in all righteous and louing thoughts and motions of the heart tending to the greatest good which we may procure vnto them ioyned also with the deniall of our selues and all that selfe-loue and pride which through the corruption of nature aboundeth in vs. But concerning the parts of the answer somewhat more at large For the first point let vs consider that this last Commandement is as one may not vnfitly compare it the Sabbath of the second Table of the Law seeing it requireth such an absolute ceassing of all hatred yea of all vnkindnesse against our neighbour that we may from the perfect ground of loue and tender regard of him onely intend to do him the greatest good which possibly we may Consider of this further from the doctrine of contentment 1. Timothie 6.6 and Hebrews chapter 13.5 and from the doctrine of the right manner of vsing this world and the things thereof both profits and pleasures 1. Corint 7. verses 29.30.31.32 And likewise from the example of the Apostle in an excellent measure
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
God pronounced and published his most vvise righteous and holy Lavv. Secondly what effects followed hereupon by God his more immâ—diate working in the hearts of all the people of Israell vvho both heard â—nd savv the same Thirdly to what end purpose God gaue his Lavv in so fearefuâ—â— manner according to that instruction vvhich Moses guided by the holy Ghost deliuereth vnto them according to the occasion vvhich God himselfe had giuen by that former vvorke of his in the hearts of all the people The first of these is plainely expressed in the former part of the 18. verse The second followeth in the latter part of the same verse and in the 19. verse next following The third is contained in the 20. verse Moreouer in the 21. verse the conclusion of this most reuerend and solemne action is set downe For the people go to their tents as we may perceiue by that which we reade Deut. chap. 5. verse 30. But Moses draweth neare and abideth with God in the mount fortie daies and fortie nights to receiue the Law written in the tables of the Couenant and to be perfectly instructed in all the ordinances of God as it followeth in the 31. verse of the same fift chapter and as we reade againe in the same booke of Moses chap. 9. verses 9.10.11.12 And finally from the consideration of all these things the generall vses which we our selues are to make of our hearing of the doctrine of the Law were opened vnto vs. These things let vs now as briefly as we can call to our remembrance and so will we conclude First therfore why did the Lord publish his Law in so glorious and fearefull a manner that is to say with terrible thunder and lightening c. according as it is more fully set downe in the 19. chapter of Exodus The Lord savv it to be necessarie partly because of the stubburnnesse and pride of mans nature vvherein it is to be humbled and partly because of the sluggish drovvsinesse of the same in respect vvhereof the conscience is to be rovvzed vp and avvakened to attend to the hearing of the Lavv and doctrine of God It is verie true for this is generally the naturall corrupt condition not onely of the Israelites but also of all mankind both Iewes and Gentiles at all times whosoeuer they or we Why God gaue his Law in so glorious and fearefull manner or any other be or haue bene euer since the first fall of man we are either stubburne proud and presumptuous to do euill or if by some seruile restraint we be not so audacious and bold then are we sottish as it were and altogether carelesse to mind or worke any thing that is good Now therfore the Lord in his excellent wisedome chose the fittest meanes that might be in either respect euen the same alreadie mentioned which do most liuely and effectually declare the glorious power and reuerend maiestie of God and that he is one most perfectly armed and furnished from heauen to take vengeance vpon the whole world and euerie one therin whosoeuer shall despise and treade vnder foote the least of his CommandemeÌ„ts which he giueth with soueraigne charge to be perfectly obeyed of all men according to that we reade 2. Corinth 3.7 c. This is the first point In the second place what effects followed hereupon in the hearts of all the people of Israell by the Lords owne immediate ordering of the matter For as it is said all the people did behold this feareful sight and heard both the words of the Law and also the voice of the thunder and sound of the trumpet It was a thing done before all the thousands of Israell euen before those sixe hundreth and three thousand and fiue hundred and fiftie which were from twentie yeares of age and vpward Numbers 1.45.46 beside those eight thousand fiue hundred and fourescore of the tribe of Leui which were numbred from thirtie yeares of age and aboue Numb chap. 4.48 and beside all that were vnder these ages both men-children and men-seruants and beside all the women-kind euen so manie as were of age to make vse of the sight and hearing of these things For these also were gathered together as it is like in places further remoued according as afterward they are commaunded both men women and children and straungers also among Israell to come together euerie seuenth yeare at the feast of Tabernacles to heare the reading of the Law Deut. 31.10.11.12.13 The practise whereof we reade Nehem. chap. 8.1.2.3 c. The effects of the publishing of the Law in the hearing of the Israelites VVhat effects therefore I say followed vpon this so reuerend and solemne an action by the Lords owne more immediate ordering of the matter These effects were three First they vvere vpon the sudden vtterly astonished and amazed vvith a verie terrible feare as is declared by their flying avvay farre off from the mountaine Secondly vpon aduisement and counsell vvhen they had recouered themselues they vvith one consent acknovvledging the necessitie of instruction but finding themselues vnable to learne from such a fearefull maner of teaching from the mouth of the Lord vvhereby they vvere terrified rather then taught they do by their Elders make their sute vnto Moses that he vvould be a meanes that God vvould no more speake to them after that sort but that he vvould teach them by his ministerie vvhich they had found by former experience to be more comfortable and fit for them because of their vveakenesse Thirdly they promise vvilling obedience to Moses in all things vvhich it shold please God to speake vnto them by him euen as if God should speake himselfe The first of these three effects is mentioned in the latter part of the 18. verse in these words VVhen the people saw it they fled and stood a farre off Concerning the second point we see the whole declaration of it in the 5. chap. of Deut. from the 23. verse c. to the 30. wherein is set forth vnto vs a notable ground for the institution of the holy ministerie of the word by men as of that which is come in stead of Gods speaking by his own voice according to that which our Sauiour Christ saith He that heareth you heareth me And on the contrarie he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 And concerning the third point as it is the last so it is as the sealing vp of the rest For it were to litle fruite either for Israell or for England or any of vs to see our ignorance and necessitie of instruction and also to desire to enioy the preaching of the word vnlesse we should haue grace to obey it Thus hauing seene what effects followed the Lords fearefull publishing of his Law Moses teacheth the Israelites what vses they ought to make of the Law according to his owne immediate working in the hearts of his people it remaineth that we