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
through the grace of God though not in full perfection Phil. 4.11.12.13 I haue learned saith the holy Apostle in what estate soeuer I am to be therewithall content I can be abased and I can abound and to be full and to hungry to abound and to haue want I am able to do all things through the helpe of Christ who strengtheneth me For the second point reade 1. Thes 5.7.8.9 and 1. Pet. 1.22 For the third point consider the nature of true loue that it is farre from minding euill against a mans neighbor as 1. Cor. 13.5 Loue thinketh not euill that it deuiseth how to do good Isaiah 32.7.8 The liberall man will deuise of liberall things The contrary is seuerely reproued 1. Iohn 3.17.18 and Iames 2.8.9.14 c. Reade the places For the fourth point reade Rom. 13.15.16 Reioyce with them that reioyce and weepe with them that weepe Be of like affection one to another Naturally euery man aspireth to be his owne as entir and whole in himselfe as may be that he may stand in need of none nor be combered with the care of any c. This is the naturall study and corrupt desire of vs all But the Apostle Paule guided by the holy Spirit of God teacheth vs all both by doctrine and by example another manner of lesson he counting himselfe a detter to all men both Iew and Gentile Rom. 1.14 So ought we likewise to account our selues according to our gift place and calling Consider also the example of the same Apostle in his excellent measure 1. Cor. 10.33 and 1. Cor. 7.13 c. chap. 11.28 29. 1. Thes 2.8 Consider also the example of Nehemiah chap. 1. verses 1.2.3.4 c. and chap. 2.3 c. For the last point consider the example of the Apostle Paule Rom. 7.24 O wretched man that I am Reade also Acts 8.22 Hitherto what is forbidden and contrariwise what the Lord God commandeth in this his tenth Comandement The equity is next to be considered How may that be discerned of vs The equity of this Commaundement may be discerned two vvayes First in respect of God Secondly in respect of our selues Shew therefore in the first place how it may be discerned in respect of God In so much as the Lord our God is the soueraigne iudge The Equitie not onely of mens actions and determinate purposes but also of their vnsetled thoughts and motions yea seeing he is the Creator of mans person and nature it selfe vvhich also he made very good and perfectly vvell disposed in the beginning of the creation it is very equall and meete that he should both forbid and also condemne the most secret corruption of nature vvith all immediate fruites thereof as vvell as the outward actions seeing the one as well as the other do proceed from the Diuell through mans owne default and also that he should on the contrary require and command all that originall righteousnesse and perfect disposition of nature and of all the powers thereof which he had at the first most graciously giuen It must needs be acknowledged most iust and equall indeed For what reason can there be that the righteousnesse of God should giue place to the lustes of the Diuell and to the corrupt will of man such as are all the lustes and motions of sinne according to the reproofe of our Sauiour Christ Iohn 8.44 Ye are of your father the Diuell and the lustes of your father ye will do The Law also must be agreeable to the nature of the giuer He therefore being most spirituall yea spirit it selfe must needs in all equity giue a most spirituall Law binding the most secret motions and powers of the soules and spirits of all his subiects His Law in all equity must in this respect exceed all humane Lawes of the most wise and iust Law-giuers whosoeuer For they can take no further knowledge of difobedience but from the disloyall actions or speeches of their subiects otherwise they haue no ground to proceed against them for the secret intents and motions of their minds how dangerous and traiterous soeuer they be Neither indeed is any creature in his owne right Lord ouer the soules and spirits of men This soueraignty belongeth only vnto God Shew therefore in the next place how the equity of this Commandement may be discerned in respect of our selues If we should not begin our obedience to God from our inward thoughts motions yea euen from a renewed inclination of the very spirit of our mind we could not possibly performe either any true obedience vnto him or any true loue or duty toward our neighbour It is true it should be only an hypocriticall and pharisaicall obedience and a dissembling loue which he can take no pleasure in God loueth truth in the inward parts Psal 51. He requireth the heart especially Prou. 4.23 Neither can he abide that it should be withheld from him Matth. 15.7.8.9 Reade also Rom. 12.9 Let loue be without dissimulation And 1. Peter 1.22 We must loue brotherly without faining and with a pure heart feruently It is a singular benefit to haue a most subtile and dangerous enemy discouered vnto one Such an enemy is this wicked lust Ephes 4.22 1. Pet. 2.11 Iames 4.1 2. Tim. 2.22 And beside the most prosperous fight and incounter against sinne is in the first thought and motion of it for otherwise it gathereth strength and is according to the proceedings of it so much the more hardly vanquished afterward The speciall equity of this Commaundement iustifieth the speciall curses of God threatned against the transgression of it These curses are now to be considered Shew what you haue bene taught concerning this point Like as the transgression of this Commandement is the roote and cherisher of all sinne and the extinguisher or rather as the barre of a strong fortresse vtterly to let and hinder all goodnesse and loue toward our neighbour and therewithall likewise all loue and good dutie to God for as the Apostle Iohn saith in the first Epistle chapter 4.20 Hovv can he that loueth not his brother vvhom he hath seene loue God vvhom he hath not seene so it openeth a passage for the curses of God against all the sinnes forbidden in the vvhole Lavv to enter in and to ouerflow all like to the increase and gathering together of many vvaters till they grovv to a mighty and raging floud such a one vvhereof vve reade in the holy Prouerbe that it leaueth no fooode A good reason answerable to the nature of this sinne the which as it groweth in offence so it procureth the increase of the punishment against it selfe The Curses according to that gradation which the Apostle Iames vseth chapter 1.15 When lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death And that this sinne is the mother-sinne and breed of all the rest reade Rom. 7.5 The motions of sinnes which are by the Law to wit through the corruption of the
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
and Mal. chapter 2.14.15.16 See Tremel Matth. 19.3.4.5 and 1. Cor. 7.2 The espoused party breaking the faith of her mariage promise committeth adultery though as yet she is not maried and therefore hath the adulterers punishment by the Law of God Deut. chap. 22. verses 23.24 Thus adultery is forbidden howsoeuer it is committed But is there no sinne else forbidden in this Commaundement as a transgression against the law of mariage but only the vnfaithfull breach and violating of the couenant thereof The Lord no doubt forbiddeth euery intemperate and vnreuerend or dishonourable abuse of mariage betwixt those which be already maried yea and all light wanton and vnaduised purposes or thoughts which any haue with themselus to make enterance into that estate hereafter It is true for mariage being in it selfe a very reuerend and honourable ordinance of God Heb. 13.4 there is good reason that it should be euery way reuerendly and honourably both enterprised and dealt with The sinne therefore and errors on either hand are to be auoided Which are the sinnes and errors to be auoided concerning entrance into them aried estate They are partly such as do concerne the mind and inward affection of those that intend mariage and partly such as do concerne their outward persons Which are those that concerne the mind When any do not esteeme reuerendly of mariage as of the good and honourable ordinance of God When such as haue in some measure an honourable estimation of it do not yet in their minding of mariage respect the right ends or not the principall ends principally When such as respect the right ends yea and the principall ends principally yet haue not due care to prepare themselues with meete gifts either for wisedome and gouernement or for an honest and conuenient trade of life and calling to liue and maintaine a family thereby Finally when such as are in some good measure prepared with all meete gifts for their condition and estate do inordinately affect and aspire after mariage with such as be aboue their degree while they suffer their hearts to be stolen away by beauty or riches or any like vaine and dangerous temptation These indeed are sinnes and errours of the mind contrary to the right maner of intending and desiring mariage Now which may the errours be concerning the persons of such as shall intend mariage When either the one or both of them are vnfit either by reason of the first childhood which is not farre inough from the cradle or by reason of that which we call the second childhood which by the course of nature is too neare the graue When such intend to marry who though for yeares they are meete yet the one of them is not meete through some defect in nature or through some noysome or contagious disease But then especially is the enterprise of mariage vnlawfull when the persons so intending are such whom nearenesse of bloud or of affinity and kindred by mariage doth forbid such as God forbiddeth to marrie together in the eighteenth Chapter of Leuiticus It is true and this now last mentioned is that sinne which is called incest because it is a speciall breach of chastity yea as though it should be sayd that such are altogether voyd of chastity whosoeuer regard not to auoyd such incestuous defilements as are here rehearsed Such therefore are the errors and sinnes to be auoided touching entrance into mariage There are also abuses of mariage it selfe as hath bene further mentioned in the former answer but I leaue that to the consideration of those that be maried from the speech which was directed to them for their more particular instruction and admonition that way according to that which is written in diuerse places of the holy Scriptures such as we reade 1. Cor. 7.3.4.5 Leuiticus 18. verse 19. and chapter 12. with some cautions against ceremonious scruple and chapter 15. verse 25. Hitherto concerning the sinne of adultery and of those other errours and sinnes which are against the Law of mariage Let vs now go forward What other sinne of vncleannesse is forbidden in this Commandement beside adultery The Lord our God doth here also straightly forbid those sinnes vvhich are knowne by the name of fornication not onely that vvhich is otherwise called vvhoredome practised in the stewes or brothell houses by common harlots vvhores and strumpets vvith all such as vvill giue them the prise and hire of their vvickednesse but also that vvhich vpon occasion and through speciall temptation is committed by such single persons as neuer committed the like before vvhether they did it in mutuall purpose and promise of mariage vvithout lawfull espousage or after betrothment and contracting vvhile yet the mariage hath not bene solemnized or vvhether they did it vvithout any purpose of mariage or vvith a false pretence thereof on either part which maketh the sinne so much the more grieuous There is no doubt but it doth so as mâ—â—â—e gathered from that Law of God Deut. 22. verses 20.21 And touching common whoredome reade how that is forbidden Leuit. 19.29 and Deut. 23.17.18 There are yet many other sinnes which God forbiddeth in this Commaundement as hath bene declared Rehearse you which they be The Lord doth furthermore forbid in this his holy CoÌ„mandement euery other kind of filthinesse of the body together with all outward prouocations and occasions thereof yea and also euen the very inward consent and lust of the heart after any kind of filthinesse and vncleanenesse of the flesh whatsoeuer There are three parts or branches of this your answer First the Lord beside the prohibition of the former sinnes forbiddeth all other filthinesse of the body Secondly that he forbiddeth all outward prouocations and occasions thereof Thirdly that he forbiddeth the very vncleane lust of the heart In this order therefore let vs inquire of these things that we may see the more fully both into the excellent purity of this Law which forbiddeth and condemneth all filthinesse whatsoeuer and also that we may the better know what great cause we haue to be humbled before God by reason of the most abominable filthinesse which is in our nature vntill we be washed and cleansed from the same by the washing of our new birth in Christ Iesus c. And first which are those other kinds of filthinesse of the body which the Lord doth moreouer and beside all the former forbid in this his Commandement They are either violent deflowring and rauishment vvhether of maide or maried vvife young or old vvhosoeuer and specially all incestuous fornication and adultery Or else they are those abominable actions vvhich be contrary to the lawfull vse of nature such as are those sinnes which may be vnderstood by these three names not once to be named saue onely for necessary admonition and vvarning against them Onans sinne Sodomitrie or buggery with men and buggery with beasts Or last of all when any worketh filthinesse alone with himselfe and is defiled in his body
flesh they find force in our members to bring foorth fruite vnto death In which respect also it is said that the old Testament as the Apostle speaketh allegorically is Agar of Mount Sinai which gendreth vnto bondage Gal. 4.24 That the same sinne also quencheth yea without the greater grace vtterly hindereth all goodnesse and vertue reade Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the same things that ye would Reade also the places alledged after the former answere 2. Tim. 2.22 Iames 4.1 and 1. Pet. 2.11 Wherefore not without cause in respect of this sinne especially doth the Apostle cry out bewailing himselfe as being in the estate of a miserable man subiect to death yea to eternall death without Christ as we haue seene before This euill of coueting is of it selfe a miserable punishment for it maketh vs more restlesse and vnquiet in euery want and trouble then are the brute beasts It blindeth our eyes so that hauing many blessings it is with vs as though we enioyed none at all Yea it turneth blessing it selfe to be a curse vnto vs by reason of our vnthankefulnesse By reason of this secret euill it commeth also to passe that there be many great iudgements of God in the world and those also vpon diuerse particular persons whereof we can see no reason For a man may be in outward shew of commendable cariage among men and yet before God who seeth the heart and trieth the reines the same person may iustly be odious before God because of his hypocrisie and dissimulation or desire of vaine-glorie and praise c. Yea a man may thinke himselfe worthy to be preferred before many of his neighbours and yet be reiected of God because of his deceiptfull heart So we reade Prou. 16.2 Ier. 17.9 and Luke 16.15 Reade also Prou. 15.26 and Zach. 8.17 compared with Prou. 28.6 Better is the poore that walketh in his vprightnesse then he that peruerteth his wayes though he be rich Thus therefore we may generally see the transgression of this Commandement to be highly displeasing in the sight of God and that it is the originall sping as it were of infinite curses yea that it is a grieuous curse and a very bitter punishment in it selfe if we could rightly discerne of it But shew if you can something more particularly what is the proper curse of God against the transgression of it And shew it also by some more particular and expresse testimony Whereas it is a very heauy curse and plague of God for any to be giuen ouer to sinne and so to haue one sinne punished by many other as our Sauiour Christ giueth vs to vnderstand in that he teacheth vs to pray Leade vs not into temptation this most heauy curse and punishment doth especially belong to the transgression of this Commaundement vpon all those that make no conscience to resist the first thoughts and motions of sinne It is very true they which resist them not must needs be led captiues seeing they that striue earnestly cannot without some difficulty nor altogether without some foile preuaile and ouercome But I speake as touching inward foile and captiuity of thoughts at vnwares for a time according to that of the holy Apostle Rom. 7.23 and 2. Cor. 12.7.8.9 Neuerthelesse as in the same places it appeareth God in mercy both pardoneth and assisteth the weakenesse of those that do vnfainedly resist Onely he accurseth and punisheth them that dissolutely giue place to their lust and suffer themselues to be mis-led by it What proofe haue you of this In the 106. Psalme verses 14.15.16 it is vvritten of the Israelites that they lusted vvith concupiscence in the vvildernesse and tempted God in the desert Then he gaue them their desire but he sent leannesse into their soules And in the beginning of the 2. chapter of Micah The Blessings Woe to them saith the holy Prophet that imagine iniquity and worke wickednesse vpon their beds when the morning is light they practise it because their hand hath power And they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen man and his heritage Therefore thus saith the Lord Behold against this family haue I deuised a plague whereout ye shall not plucke your neckes and ye shall not go so proudly for this time is euill And Isa chap. 57.17 For his wicked couetousnesse I am angry vvith him haue smitten him saith the Lord I hid me was angry yet he went away and turned after the way of his owne heart Reade also Habbak 29.10.11 And the heauy imprecation of the Apostle Peter against Simon the sorcerer of Samaria He sheweth there that some great iudgement did hang ouer his head for that he gaue place to his wicked thought imagining that the gift of God might be obtained with mony Acts chap. 8. verses 18.19.20.21.22.23.24 And generally concerning the euill thoughts of the wicked we reade Psal 94.11 The thoughts of man are vanity Psal 146.4 The thoughts of the wicked shall perish Thus much of the curse against the transgression The blessing of obedience to it commeth now to be examined What is the blessing which God hath promised to the obedience of it If in stead of wishing and coueting froÌ„ our neighbors any thing which is theirs we would inure and acquaint our harts to blesse God for that portion of his good blessings which we do enioy our selues and for euery good and comfortable coÌ„modity wherewith God of his mercy hath blessed them it should surely come to passe that beside singular inward peace which wold from thence arise to our conscience we should find the like open blessing from the hand of God which God hath promised to secret prayer that is to say he would reward vs openly Yea no doubt he would blesse vs both openly and secretly with outward blessings spirituall blessings with the good things both of this life and also of the life to come For God who hath promised all things to godlinesse 1. Tim. 4.8 will not deny any thing to that good and holy disposition of the mind which by the worke of his grace is as the ground of godlinesse in vs and from the which true godlinesse cannot be separated As euill thoughts motioÌ„s make way for al curses to enter in as was answered before so doth inward sincerity vprightnesse and purity of heart holy thoughts meditations counsels desires and purposes they through the mercies of God do open the windowes of heauen as it were a key to cause all blessings to descend downe vpon the heads of all the true seruants of God according to that we reade Prou. 10.6 Blessings are vpon the head of the righteous And there are many places of the holy Scriptures the testimonies whereof tend to this purpose as you haue bene further instructed I would haue
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
he was not by right a subiect to any earthly Prince in Israel for King Dauid speaking by the holy Ghost called Christ his Lord Psalme 110. and Math. 22.43.44 much lesse was he a subiect to the forraine vsurpation of the Romane Empire We haue an euident proofe hereof in that he refuseth to be made a king though the people vvould haue done so Iohn chapter 6. verse 15. And in that he professed plainly that his kingdome is not of this world Iohn 18.36 And in that he himselfe payed tribute and taught the people that they also should do so Mathevv 17.24 c. and chapter 22. verse 17. What proofe haue you of his perfect obedience to the ministerie of the word so long as he was in his priuate estate and in the place of a hearer and disciple to receiue the doctrine of God at the instruction of the Priests of the Law whose lips should preserue knowledge and at whose mouth all were to seeke the Law of God by the holy ordinance and appointment of God himselfe We haue a notable testimony of it euen from his youth Luke Chapter 2. verse 41. c. And to his mans age in that he came to the preaching of Iohn Baptist Iohn Chap. 1.29 And in that he sbmitted himselfe as others did to be baptized of him Mathevv 3. verse 13. c. to the ende of the Chapter What proofe haue you of his perfect obedience in an humble course of conuersation going before his elders in yeares as also all other in giuing honour yea euen to the poorest among them Seeing he is faithfull and true and one that sought not his owne glory but the glorie of him that sent him as vve reade Iohn 7.18 and Chapter 8.49.50.54.55 vve may boldly rest in his owne testimonie concerning that vvhich he sayth of himselfe I am meeke and lowly in heart Mathevv 11.29 according to the Prophesie of Isaiah Chapter 42.1.2.3 We haue also his practise ioyned vvith his doctrine Luke 14.7 c. to the 15. verse vvhere he both reproueth the pride and ambition of those that sought to sit in the highest roomes at feasts and also teacheth that the poorest of all should not be thought vnworthy to be inuited and to haue their meete and conuenient place But as touching his practise vve haue a most liuely proofe in that he vvas among his Disciples not onely as a maister and Lord but rather as a most louing sweete and familiar brother or friend Iohn 15.13.14.15 Yea euen as a seruant in that he vvashed his Disciples feete he thereby of purpose giuing them an example of all humble seruice and of mutuall loue among themselues Chapter 13.4 c. yea he professeth that he came not to be serued but to serue Matth. 20.28 and Luke chapter 22.27 And beside we haue to the same purpose a most notable testimony of the Apostles As first of Paule Phil. 2. verse 3. c. where from the example of our Sauiour Christ the most humble man that euer vvas he perswadeth all Christians to the same most excellent vertue And of the Apostle Peter 1. Epistle chap. 2. verses 21.22.23 Christ hath suffered for vs leauing vs an example that we should follow his steppes who did no sinne nei was there guile found in his mouth vvho when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously These testimonies do sufficiently confirme his perfect obedience to this Commandement in respect of his subiection in euery estate of inferiority among men c. Now let vs come to his perfect obedience before God in his superiority c. Hereof there are two principall points to be considered his heauenly prophesie and his spirituall gouernement What proofe haue you of his perfect obedience in respect of his prophesie and in that he was the onely true shepheard of the sheepe to guide the children of God with a parent-like affection in the wayes of the kingdome of heauen O Ierusalem Ierusalem sayth our Sauiour Christ himselfe thou which killest the Prophets and stonest them which are sent vnto thee How often would I haue gathered thy children together as the hen gathereth her chickens vnder her wings and ye would not Math. 23.37 Reade also Math. 28.20 Reuel 3.20 Prou. 8.30.31 He teacheth most clearely and faithfully as it were frō the bosome of the father Iohn 1.18 and chap. 4.34 and chap. 8.28.29 and chap. 12.49.50 Now what proofe haue you that he hath perfectly obeyed the will of God in ruling and gouerning his Church as a spirituall king and prince and as a most tender foster-father ouer his people In him and by him are all the prophesies performed concerning that most gracious and princely gouernement promised vnder the name and kingdome of king Dauid or any other good king of Israel according to that which the holy Angell testifieth to the Virgin Mary Luke chap. 1. verse 31.32.33 and according to that we reade Heb. 3. verses 3.4.5.6 Yea by so much is the gouernement of our Sauiour Christ more gracious then the gouernement of any other king or prince euer could or possibly can be because he onely vanquisheth our greatest enemies and giueth vs that victory which is the most glorious of all other Our Sauiour Christs perfect obed ence for vs for he subdueth not onely our outward foes but also our spirituall aduersaries not onely hosts and armies of men but also the legions and thousands of Diuels that warre against vs. And finally he setteth vs in heauenly thrones with himselfe c. Most sweete therefore may the comfort of these testimonies be iustly vnto vs. And whom of vs may they not worthily moue to deny our selues and after the example of our Sauiour Christ and by his grace to giue all due honour to euery man and chiefly to the Lord himselfe Our vnperfect obedience for Christs sake accepted of God euery of vs contenting our selues with our estate and vnder God walking honourably in our places and callings that so God may honour vs according to his rich mercy and free grace in Iesus Christ to whom be all honour and glory all worship praise and thankesgiuing both now and for euermore Amen The sixt Commandement followeth Which is that Thou shalt not kill Or as it is more vsually Englished in the same sence Thou shalt do no murther This latter interpretation as it is more vsuall so it is more significant wherefore we may well make choise to reade it thus Thou shalt do no murther like as in the next Commaundement we chose rather to say Thou shalt not commit adultery Then thus Thou shalt not commit fornication though this we know that God forbiddeth all cruelty greater or lesse in this Commandement and all filthinesse and vncleanenesse of the flesh in the other following as we shall see in the handling of them But first of all concerning the reason of the proceeding of the Lord in the publishing of this
this sinne if they see how they may attaine vnto it then vnto rauishment and incest or vnto those sinnes which are against the vse of nature Thirdly because this sinne hath in their conceipt a more cleanely and safe couert to conceale and hide it selfe from the eyes of men then any of them all Finally because more persons are more deepely iniured and damnified by the committing of this sinne then of any of the rest The truth of these things is easily discerned But now at the last leauing these filthy sinnes of the flesh which cannot but be odious to all honest and chast hearts and euen an humbling vnto vs all to be detained in the thought of them and to heare and consider of the vilenesse of our nature through the corruption of sinne Why all other transgressions of this commandement are comprehended vnder adultery and further also a tedious and vnwelcome discourse saue that of necessity all flesh must herein giue glory to God in the acknowledgement and bewailing of the same so horrible a corruption of our nature which as we se is free from no kind of sinne Let vs come to the affirmatiue part of this holy Commaundement and see what pure and vndefiled vertues and duties our most pure and holie God doth commaund vs in it Shew which they be The Lord our God commaundeth euery one of vs both in single life and in the maried estate from the first of our yeares to the last of our dayes to possesse our vessels that is our bodies in holinesse and honour and that to the same ende vve labour after all those graces and vertues and vse all those good meanes and helpes in the practise of the same vertues vvhich be meete and necessarie thereunto Of these vertues whereof ye speake some are necessary both for the one estate and for the other both for young and for olde and some are more particularly belonging to the maried estate and that also partly for comfortable enterance into it and partly for happie continuance in it Which are the vertues of the first sort and the meanes and helpes thereunto such as belong to all both maried and vnmaried yong and old euen from the first time that we come to any discretion to the end of our liues They are these foure First chastity vvhich is an vndefiled cleanenesse of the mind suppressing and keeping vnder all inordinate lust of the bodie Secondly shamefastnesse vvhich is as the nource of chastitie vvhen the heart being as it vvere stricken and rebuked in it selfe the face blusheth so soone as vve eitheir thinke or heare or behold though at vnawares any vncleanely and vnshamefast speech or action Duties commanded Thirdly temperance which is as the bridle of bodily lust in that it vtterly absteineth from all vnlawfull pleasures and delights Fourthly sobriety which is as one may say the beauty and perfection of temperance consisting in the moderation of all lawfull pleasures and delights And finally as meanes and helpes to all these vertues earnest prayer and the same also sometimes ioyned with the holy exercise of priuate humiliation and fasting and alwayes diligent exercise in some honest businesse or other These vertues with the meanes and helpes thereof are indeed common to all both young and old one and other Concerning the which also we are not onely to be carefull euery one to practise them himselfe but all stand further more bound as much as lyeth in euery of vs to cherish them in other and to suppresse the contrary And specially such as haue gouernement stand bound to looke vnto it concerning all that belong to them Tit. 2.1.2.3 c. But as was sayd there are other vertues and duties which do more particularly belong to the maried and that also partly for comfortable entrance into it and partly for happy continuance therein Which are those that appertaine to comfortable entrance into the maried estate in way of preparation thereunto First that the parties intending mariage do in their hearts acknowledge it to be the holy and honourable ordinance of God Secondly that they haue such gifts as do of right belong to the maried estate such as are some skill and honest trade to get their liuing vvith the labour and exercise thereof as also wisedome for the religious ordering and gouerning of a family with a mind prepared to indure and chearefully to passe through the manifold troubles vvhich are mixed vvith the comforts of that condition of life Thirdly that they seeke their yoake-fellow by hearty prayer to God Fourthly that they seeke the counsell and consent of their parents or for want of naturall parents the counsell of such as are in stead of parents vnto them Fiftly that after all due aduice and free consent obtained their owne hearts firmely vnited betwixt themselues they seeke thenceforth to be religiously contracted and espoused Finally that they deferre to come together as man and wife till their mariage be publikely and in lawfull maner solemnized and blessed in the Church of God Such are the graces vertues to be obserued for the right maner of comfortable entrance into the maried estate Now which are they which be necessarie for happie continuance in it They are these which follow First that the promise and faith of the mariage couenant be entirely and constantly kept Secondly that mutuall loue and beneuolence be alwayes on both parts wisely and soberly cherished and maintained aswell in aduersitie as prosperitie with a fellow-feeling each of others ioy or griefe Thirdly that long and vnnecessarie absence or separation be auoyded Finally that as they be one flesh so also they be of one spirit consenting in all good things and specially in the spirituall duties of Gods holy seruice and worship and euen for the same cause in bodily abstinence it selfe so often and so long as the word of God and partly the verie course which God hath set in nature sheweth that it is conuenient and meete they should abstaine But are all bound vpon the due obseruation of all the former rules and cautions to seeke mariage by the charge of this Commaundement Whosoeuer haue not a speciall gift from God to liue purely chastly without mariage they are all bound to seeke it yea although in their owne hearts they would chose rather or had alreadie rashly vowed to liue a single life There is no doubt but it is so according to the Apostles rule 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her owne husband And againe verse 9. It is better to marrie then to burne And then consequently it must needes be much better to marrie and so to auoide the burning heat of lust then by shunning mariage to fall into those filthie practises which are worse then fornication as many do according to that which hath bene declared before They also do very wickedly against this Cōmandement who soeuer standing in need of Gods ordinance do shun
it because of the trouble and charges of it which grow by increase of children c. For they therein plainely bewray against themselues that they are without true conscience and remorse of sinne and that they are also voide of faith in Gods fatherly prouidence c. Yet so as againe we are to remember that mariage must not be rashly and inordinately hasted before the time But now as touching those few which haue the gift to liue chastly in single life is it in no wise lawfull for them to marrie They are not forbidden to marrie Neuerthelesse when God hath giuen the gift and so long as it pleaseth him to continue it they that haue receiued it shall do best who will haue care to vse it in their single estate so long as they may bring most glorie to God by their abstayning from seeking a wife It is true and so are the words of our Sauiour Christ Mat. chapter 19. concerning this matter to be vnderstood where he saith verse 12. in the end of the verse He that is able to receiue this let him receiue it And so also is the Apostle Paul to be vnderstood in his whole disputation about the same question 1. Cor. the 7. chapter Hitherto of the interpretation of this seuenth Commaundement both touching the euils forbidden and also concerning the vertues and good duties commaunded The equitie of it commeth now to be considered Shew you therefore what the equitie of it is The equitie of this Commaundement may be considered diuerse vvayes How is that First in respect of God the author and giuer of it Secondly in respect of euerie one to whom it is giuen apart The Equitie Thirdly in respect of the Church and common wealth of God more generally and ioyntly considered First therefore in respect of God himselfe what is the equitie of it First because God our heauenly Law-giuer is in himselfe most pure and holy therefore it is most meet that he should forbid his people all vncleanenesse and on the contrarie commaund all puritie and cleanenesse both of soule and body Secondly in so much as the continuall propagation increase of mankind as vvell as their first creation is belonging vnto God it is likevvise very meete that he should appoynt the vvay and meanes of the same increase and not that it should be left to mans owne wandring and inordinate lust Thirdly because he hath sanctified and appoynted mariage for a most gracious and comfortable remedie against all vncleanenesse Fourthly because he hath adopted our bodies aswell as our soules to be the temples of his holy Spirit and members of the mysticall bodie of our Sauiour Christ. Finally seeing all lawfull promises couenants and bargains are to be performed yea thought it be to a mans hinderance as vve reade in the 15. Psalme it is much rather euerie vvay equall and meete that the couenant of mariage be especially regarded seeing aboue all other humane contractes this is honoured vvith the title of the Couenaunt of God Thus therefore in respect of God we see how great the equitie of this Commaundement is What is the equitie of it in regard of our selues more particularly considered It ariseth from the former ground for in so much as God hath aduanced vs to especiall dignitie aboue all brute beastes and euerie kind of his vnreasonable creatures it is meete that euerie of vs should seeke the increase and propagation of our ovvne kind and generation in a more holy and honourable manner and vvay then anie of them do and accordingly both in mariage and out of mariage to possesse our bodies in more holinesse and honour then they do according to that which hath bene answered before And further also because the sinne of bodily vncleanenesse bringing a speciall reproch vpon the person of euerie offender as that which a man committeth more directly against himselfe then anie other sinne So indeede doth the Apostle Paule reason in the place before alledged 1. Cor. 6. verse 18. Fly fornication euerie sinne that a man committeth is without the bodie but he that committeth fornication sinneth against his owne bodie Wherefore let vs reason here againe as the Apostle hath taught vs in the 15. verse of the same chapter Shall I then take the members of Christ and make them the members of an harlot God forbid As though he should say Fic vpon that And much rather then let vs reason shall I take the members of Christ and cōmit any sin of incest or rauishmēt or against the law ordinarie course of nature God forbid Yea with most deepe detestation against all such abominable sinnes let vs say againe and againe and the Lord giue vs grace to say in truth of heart God forbid Farre be it from anie of vs once to thinke to do so The very brute beastes would then condemne vs for they shew themselues more orderly then so Now what is the equitie of this pure and holy Commaundement in respect of the common wealth and Church of God more generally and publikely considered First because by fornication and adulterie they are cumbred with the mixture of a base and cursed posteritie Secondly because the right of inheritance is thereby many times wofully interrupted specially in the base discent of noble men and Princes Finally because by the wicked and bold example euen of a few specially if they be of high place and calling many are easily emboldened to commit much filthinesse till the whole land be filled with adulteries as the Prophet Ieremie complaineth in the 10. and 11. verses of the 23. chapter of his prophesie Hereby as the same Prophet in diuerse other places complaineth the iudgements of God were hastened against the land The Curses for because of adulteries and others as he saith in the same chapter the land mourned and the pleasant places of the wildernesse were dryed vp c. Hence therefore we haue a fit occasion to come to inquire of the curses and punishments which God in his iustice threatneth against the transgressions of this his so equall and pure a Law And first what is the curse against adulterie The curse is manifold according to the manifold trespasse of this sinne Let vs consider diligently of them rehearse you as shortly as you can which they be In the ciuill course of Gods iustice commaunded and practised among his people Israell it was bodily death if it came forth to light Yea euen among all heathen people and nations God prouideth that this sinne hath bene vsually punished either with death or some other very grieuous and sharpe punishment to the singular reproch of the offenders in the midst of them And whereas this sinne of adulterie is oftentimes kept secret from the knowledge and sentence of the earthly iudge it meeteth notwithstanding with sundrie curses from the diuine iustice and vengeance of God such as are either barrennesse of the wombe or cursed of-spring or monstrous conceptions or with some one grieuous bodily
God Euerie kind of vncleannesse is abominable in his sight Fornication doth greatly prouoke his anger Adulterie doth set it on fire Incest causeth it to breake foorth into a flame The sinnes against nature draw downe fire and brimstone to consume all from heauen The blessings follow and they are either such as do more generally and ioyntly belong to chastitie The Blessings both in single life and in the maried estate or else they are such as belong partly to chastitie in single life and partly to chastitie and faithfulnesse in the mariage couenant First therefore which are the ioynt blessings of all that liue chastly temperately and soberly aswell in the one estate as in the other It is a great blessing to either sort that they are preserued set free from the former curses both of soule and bodie of life goods and name the which the Lord threateneth against all vnchast intemperate and wanton persons But their blessing is yet greater in that they may with the vnspeakeable comfort and peace of a good conscience looke for the blessed appearance of our Sauiour Christ to their eternall saluation at the day of the last iudgement Titus chapter 2. verses 11.12.13 And Matthevv chapter 5. verse 8. Blessed are the pure inheart saith our Sauiour himselfe for they shall see God He meaneth that all such shall see him to their vnspeakeable comfort and enioy the happinesse of his glorious presence c. Reade also Ezek. 18.6.9 But let vs more particularly consider of the blessing belonging to chastitie in either estate of life And first what proofe haue you concerning the blessing of those that liue chastly in single life We may behold it in the example of Ioseph whom God not only deliuered from the false slaunder of his Lady or mistresse this vvay but also he turned it to be a meanes of his aduauncement to a higher degree of vvorldly honour for the singular benefite of the Church of God Genesis chapter 39. and chapter 41. c. We may see it also in that law of Moses vvherein God graciously prouideth by an ordinarie course of iustice for the defence of the mayde falsely accused of dishonestie Deuteronomy chapt 22. verses 18.19 Finally concerning the vnmaried vvhether man or woman mayde or vvidow vvhosoeuer haue so speciall a gift of God that they can liue chastly without the helpe of mariage vvhich hath diuerse incumbrances going vvith it and if they haue care to vse it to the right end the Apostle Paule saith that they are the more blessed in that respect so long as it shall please God to continue that his gift bounteous grace vnto them 1. Corinth chap. 7. This point indeede is fully disputed and determined in that Chapter but with no preiudice against the maried estate specially as touching those that haue not the gift to liue chast without it Concerning the blessing of chastitie in single life reade verses 1.7.8.25.26.27.35 and so forth to the end of the chapter Now what is the blessing of those that liue chastly temperately purely and soberly in the maried estate We may perceiue it by that defence which God gaue vnto Abraham and Sarah Genesis chapter 20. and to Isaac and Rebecca Genes 26. And also in that he promiseth to cleare the honest vvife falsly suspected of dishonestie by her iealous husband as we reade in the fift chapter of the booke of Numbers concerning the law of iealousie verse 28. If the woman be not defiled saith the Lord but is cleane she shall be free from the curse and she shall conceiue and beare And further as the Apostle Paule teacheth through bearing of children the wife continuing in faith and loue and holinesse with modestie shall be saued 1. Tim. 2.15 And the Apostle Peter 1. Epist chapter 3. and verse 7. affirmeth that both Christian husbands liuing with their vviues as men of knowledge and their wiues also vvhich liue purely and trust in God are heires of the grace of life promised to them in Christ Iesus Yea sometime God sheweth this speciall mercie that the beleeuing wife is a meanes of her vnbeleeuing husbands saluation and the beleeuing husband a meanes of the saluation of his vnbeleeuing wife 1. Cor. 7.16 Reade also Psalme 128.1 c. and Psalme 127.5 For as barrennesse is reckened for a curse against the vncleanenesse of such as haue defiled themselus as we reade Leuiticus chapter 20. verses 20.21 and sometime euen for intended adulterie Euerie one of vs is a damnable transgressor as Genesis 20 17.18 so is fruitfulnesse the blessing of a chast and sober life in holy mariage It is true indeed that some honest women are barren for some other causes as the Lord seeth meete and it may be for the sinne of the husband It is true also that some vncleane persons who liue vnchastly in mariage haue children but that is to be accounted a blessing of God vpon the innocent partie and not for the husbands or wiues cause which soeuer of them be wicked and vnfaithfull to the other These and if there be any such like they are the gracious blessings of God vpon those that shall obey this his holy and pure Commaundement Hitherto therefore of the whole interpretation doctrine of this seuenth Commaundement The vse is now last of all to be considered Haue you perfectly obeyed this holy Commaundement of God in so pure and chast a life both in thought word and deede that you may thinke your selfe worthie to escape the curse and fierce wrath of God and to be partaker of the blessing It were a great sinne in me if I should thinke so for as I haue bene borne in sinne and conceiued in iniquitie that is to say euen as I am from the beginning through the corruption of nature disposed to all other sin so and that also in a speciall maner am I inclining to the transgression and disobedience of this Commaundement And as I grow in yeares so I haue cause to feare that I shall increase in the breaking thereof vnlesse it shall please God to preserue me from the same by his grace and fatherly affection vvhich blessing I do humbly and hartely begge at his hands God of his infinite mercie euen for Iesus Christ his sake blesse and preserue you and vs all from so great an euill For that which you do confesse against your selfe according as you are truely taught out of Gods holy word that you ought to do and namely from the fift verse of the 51. Psalme where king Dauid by occasion of his fall maketh the same confession against himselfe the same is likewise to be acknowledged of euerie one of vs though as touching actuall transgression some haue offended more then other according as we are elder in yeares or haue bene more negligent in resisting the vehement temptations of these sinnes For as the holy Prouerbe sheweth there is a growth in sin as there is a proceeding in yeares if it be not by
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
you make rehearsall of some of those testimonies for the confirmation of this point Which may those testimonies be He that loueth purenesse of heart saith king Salomon for the grace of his lips the king shall be his friend Prou. 22.11 Yea the king of heaueÌ„ shal blesse him as it followeth in the next verse The eyes of the Lord preserue knowledge c. And as we reade Psa 24. ver 4.5 He that hath a pure heart hath not lifted vp his mind to vanity nor sworne deceitfully He shal receiue a blessing froÌ„ the Lord righteousnes from the God of his saluation And our Sauiour Christ Matth. 5.8 Blessed are the pure in heart for they shall see God Moreouer Psal 1. Blessed is the man that walketh not in the counsell of the wicked c. But his delight is in the Law of the Lord and in his Law doth he meditate day and night For he shall be like a tree planted by the riuers of waters that will giue forth her fruit in due season whose leafe shall not fade so whatsoeuer he shall do shall prosper And Psal 32.2 Blessed is the man in whose spirit there is no guile Likewise Prou. 28.10 The vpright shall inherit good things And verse 18. He that walketh vprightly shall be saued Finally Prouerbs 14.22 To them that thinke on good things shall be mercy and truth And chap. 22.5 The thoughts of the diligent do surely bring abundance These places of holy Scripture and the like do indeed confirme that God hath promised all kind of blessing to the obedience of this Commaundement For although purenesse of heart vprightnesse inward delight meditation and good thoughts last mentioned do belong to the duties of all the Commaundements yet they haue as it were their mansion place residence in this CoÌ„mandemeÌ„t after a speciall maner And let vs marke I pray you how God honoureth vpright pure and holy thoughts with the blessing of the actions and duties themselues because from thence as from the originall all the actions of life do proceed according to that Prou. 4.23 which sentence was alledged not long before So on the contrary the holy Apostle Saint Paule chargeth his wicked nature with action of sinne by reason of the euill thoughts and motions thereof though he laboured against them and gaue them no harty consent Rom. 7.19 I do not the good saith he which I would but the euill which I would not that do I. And yet againe on the other side Phil. 4.8.9 Thinke on these things saith he that is thinke of them earnestly and with a care to practise them And the God of peace shall be with you yea to giue that peace which passeth all vnderstanding whereof he had written before in the 7. verse of the same chapter Thus then we see how great a part of our blessing yea how the ground of mans whole blessing in a manner resteth in the obedience of this Commaundement if happily we could be free from the euill coueting forbidden in it and if we had such pure vpright and godly hearts as we ought to haue both in loue to God and to our neighbour But that we may now at the last come to the vse of this Commandement according as we haue seene the vse of all the rest Haue you perfectly obeyed this Commandement which is as the sealing vp of all perfect obedience Euerie one of vs is a damnable transgressor that thereby you may escape the curse and be partaker of the blessing of it I am so farre froÌ„ the perfect obedience of it that I do more infinitely sin against it then against any other CoÌ„mandement of this secoÌ„d Table according as my vaine flitting thoughts motions are more then either my setled consent or performed actions Yea my disobedience against this last Commandement is the cause why I do disobey all the rest Finally when as the other ComandemeÌ„ts shew me to be a sinner in the words actions and purposes of my life this conuinceth me to be out of measure sinfull euen in my very nature and person These things which you haue answered are not onely true concerning your selfe and euery one of vs and all the children of men while yet we lye altogether in our naturall ignorance and vanity in the lust of the flesh and of the mind but they are also true concerning all that be regenerate by the Spirit of God though in them the secret lusts of the flesh do not preuaile and get dominion ouer them as they do ouer the children of this world Touching the vngenerate we need not stand to vse much proofe It is euident Gen. 6.5 Ier. 17.9 chap. 18.18 Psa 36.3.4 Prou. 4.16 chap. 16.30 and Rom. 8.7 In the best things they do they are inwardly altogether corrupt therefore the Lord reiecteth all their hearing of his word their prayers and their sacrifices Isa 58.2 c. Ezek. 33.31 Prou. 15.18 cha 21.27 and chap. 28.9 Isa chap. 1. That the same naturall corruptioÌ„ remaineth still inherent in the regenerate though not in the same measure reade Gal. 5.17 and 2. Cor. 3.5 Heb. 12.1 But most plentifully this matter iâ— layd foorth Rom. chap. 7. and namely ver 14.18.21.23.25 â—eade also the example of Dauid a man likewise of singular holinesse yet was he not free from this home-dwelling sinne Psal 39.1.2.3.4 c. 9. The place is notable to this purpose But what need we any other proofes then our owne experience For are not our thoughts very vaine and wandering and our affections alwayes inclining to vnlawfull lusting and coueting Verily if we shall but a little marke our selues we shall find cause why we should be ashamed of our selues Our Sauiour Christs perfect obedience for vs. and why we should lift vp our hearts with our tongue vnto God to say with the Apostle O wretched that I am c. Behold therefore the most excellent vse of this last Commaundement in the discouering or drawing out as it were by the eares this our most secret and daungerous sinne the disobedience whereof is more infinit then against any of the Commaundements of this second Table as was answered Whence also it is that this Commaundement doth in like speciall manner discouer the heauie curse and damnation which is due vnto vs for the same vnlesse our Sauiour Christ had dyed euen for our naturall corruption and the most secret lust thereof vnlesse he had perfectly obeyed this Commandement on our behalfe moreouer and beside his obedience to the rest of this second Table It is to singular purpose therefore that we be specially perswaded that our Sauiour Christ hath fulfilled it for vs What proofe haue you hereof That our Sauiour Christ hath perfectly obeyed this Commaundement both in freedome from all sinfull concupiscence and the least thought or motion thereof to the hurt of any man and also in perfect disposition of mind and affection to do good to all with all full
friendship commeth into no reckening before the Lord One carnall friend hath his recompence with another Good holdeth himselfe no debter to either of them A proofe whereof we haue in the place a litle before alledged Luke 14.12 And againe chapter 6.32.33.34 If you loue them that loue you what thanke shall ye haue for euen sinners loue them that loue them c. God will no more recompence carnal friendship then vain-glorious almes c. They therefore that be truly wise will auoide such wast and lost workes they will not worke thus for naught seeing the Lord hath prepared so many blessed workes for vs to walke in Euery worke is lost labour which God doth not vndertake to blesse and reward But godly friendship no doubt is a vertue to the which the blessing of God belongeth The blessing of those that are louing and kind not onely to their godly friends but euen to their enemies also in readinesse to forgiue them and in their need to helpe them c. the blessing I say of these is yet behind What proofe haue you that God will blesse such It followeth in the same place of Luke chapter 6. verse 35. wherefore sayth our Sauiour Christ loue ye your enemies and do good and lend looking for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kind to the vnkind and to the euill Be ye therefore mercifull as your father also is mercifull Reade also Prouerbs 25.21.22 If he that hateth thee be hungry giue him bread c. The Lord will recompence thee But in the place of Luke our Sauiour Christ doth most liuely set forth the excellency of this dutie in the sight of God by the blessing which he assureth vs to belong vnto it And verily the Lord will be so much the more carefull in that case to make recompence not onely because all kindnesse to such is most vnthankefully accepted at their hands but chiefly because the children of God do in this duty most of all deny themselues yea because herein they haue the greatest victory ouer themselues Hitherto both of the interpretation and also of the equity and of the curse and now last of all of the blessing belonging to this Commandemnt The vse is yet behind Haue you perfectly obeyed this holy righteous Comandement of God that is haue you bene so perfectly meeke patient peaceable c. and haue you bene so helpefull euery way to euery body yea euen to those whom you take to be your enemies Euery one of vs is a damnable transgressor that you may perswade your selfe to be out of the daunger of the curse and that you may reioyce in the hope of the blessing of this Commandement for any worthinesse thereof No but contrariwise I find my selfe to be by nature cruelly and spitefully minded for vpon euery occasion I am easily prouoked to anger and to reuiling speeches quarelling and fighting I am very apt to wish euill and to seeke reuenge either openly or priuately against all that I imagine to do me the least wrong and therefore I must needs acknowledge my selfe to be so farre from the blessing of this Commaundement that the curse is due to me yea I am already vnder it saue that I trust God vvill for Christ Iesus sake haue mercy vpon me and forgiue me my sinnes It is true both concerning your selfe and euery one of vs. The Scripture saith not in vaine The spirit which is in vs lusteth after enuie Iames 4.5 Reade also the beginning of the same Chapter And to this purpose let vs marke and we shall perceiue that when the Spirit of God mindeth to set out the corruption of our nature as he doth oftentimes in his holy Scriptures he standeth much vpon this point to describe how exceeding cruell and reuengefull we are euen resembling the Diuell by whom we are peruerted who was himselfe a murtherer from the beginning Reade Isaiah chapter 1.15 Your hands are full of bloud that is of cruelty And chapter 11.6 we are in our naturall corruption compared to the Wolfe Leopard Lyon Beare Aspe Cock-atrise And chapter 59.3 Your hands are defiled with bloud c. And the like Psalme 14.3.4 and Ro. 3.10 c. Yea we thinke it great reason that we may boldly giue euery man as good as they bring that is that we may lawfully reuenge our selues to the vttermost c. We see how little children will striue to giue the last stroke or tap And touching the strength of this sinne we haue a liuely patterne in Lamech Genesis 4.23.24 Heare my voice c. I would slay a man for my greater wound and a young man for my lesser hurt It is euident therefore that vnlesse we find redemption and iustification by our Sauiour Christ we cannot but perish for euer in these our sinnes And this we are the rather to obserue in this Commandement because our cruelties and bloudy sinnes are not otherwise washed away but by the bloud of our Sauiour Christ and by his induring of all cruell and hard dealings at the hands of men and all seuerity of punishment from the hand of God for our sakes For without bloud there is no remission of sinnes Heb. 9.22.23 c. Yea note that as the height of our sinfull corruption appeareth generally against vs all in this that both Iewes and Gentiles conspired in most cruell and despitefull maner to put our Sauiour Christ the Lord of life and glory to a most reprochfull and cursed death so on the contrary the infinite perfection of Gods mercy shineth foorth most brightly in so much as he hath appointed that to be the onely meanes of our eternall redemption and saluation which alone in his iustice might haue bene as the broade seale of our euerlasting condemnation according to that we reade Mathew 22.33.34 c. And againe Luke chap. 20. verse 9. c. Wonderfull therefore is this mercy of our God whereby the bloud of our Sauiour Christ speaketh better things for vs then the bloud of Abell did against Caine Hebrewes chapter 12. verse 24. For this bloud cleanseth vs from all sinne 1. Iohn chapter 1.7 Yet so as if we would haue forgiuenesse of murther with Dauid of hatred with Iosephes brethren of persecution with Paule c. we must repent with them in godly sorrow for the same or any other our sinnes in the same kind against this holy Commandement Yea further we must labour not onely to be harmelesse but more and more to be helpefull to the preseruation and comfort of life c. For the power of our Sauiour Christ his death to the mortifying of sinne and to the quickening of vs vnto newnesse of life goeth alwayes with the merite and worthinesse of his death to take away the guiltinesse of sinne c. Who was more tender hearted then Paule after he was conuerted c. Our Sauiour Christs perfect obedience for vs. But that your
faith may be established to beleeue in Christ for your redemption touching your transgressions against this Commandement and that he is your righteousnesse in the obedience of it What proofe haue you that he hath perfectly obeyed it for you And first touching his innocency and harmlesnesse with all the vertues belonging thereunto what proofe haue you thereof We haue a full proofe of our Sauiour Christ his perfect innocency in that it is truly testified of him that euen then when he was most grieuously oppressed and prouoked by his enemies yet he did not open his mouth for so it is written He was brought as a sheepe vnto the slaughter and as the sheepe is dumbe before the shearer so opened he not his mouth Isa 53.7 And 1. Peter 2.23.24.25 When he was reuiled he reuiled not againe when he suffered he threatned not c. And as touching his perfect meeknesse in obedience to God euen then vvhen he did beare the most heauy burthen of our sinnes and did drinke the bitterest cup of Gods vvrath that might be euen dregges and all it is further most faithfully testified that he did not vvith the least discontentment mutter against it but in all reuerence humbly prayeth My father if it be possible let this cup passe from me neuerthelesse not my vvill but thine be done Matth. 26.36 c. and Luke 22.42 These are indeed very sufficient proofes for if there had bene any vnaduised anger or any other bitter affection in him it would then surely haue broken foorth and vttered it selfe when he had most vehement prouocation thereunto Moses though when he liued he was the meekest man that was vpon the earth yet when he was prouoked he spake vnaduisedly at a certaine time but so did our Sauiour Christ neuer He was sometime angry indeed but with a holy anger not of impatience or vnbeleefe but for the vnbeleefe and hardnesse of heart that was in the people he together with his anger mourning for them Reade Marke 3.5 yea though his wicked aduersaries did of purpose prouoke him what they could yet were they not able to put his holy soule out of patience Luke 11.53.54 He was therefore a perfect well stayed man seeing he knew how to be angry without sinne neither offended in his tongue For if any man sinne not in word sayth the Apostle Iames he is a perfect man chap. 3.2 Thus then it is euident that our Sauiour Christ was perfectly innocent and harmelesse Hebr. 7.26 Shew likewise what proofe you haue of his perfect obedience in doing all good in shewing mercy pity and compassion and in deliuering and sauing all such as it was meete for him according to the appointment of God to succour and releeue and to deliuer and saue This is so manifest in all things recorded of him in the holy Gospell both touching his vvord and vvorkers and also touching the very thoughts and intents of his heart that it can be no more hidden then the Sunne shining in the full brightnesse of it His doctrine is a most gracious and sauing doctrine and altogether tending to settle and confirme all perfect peace both betwixt God and man and also betwixt men among themselues His vvorkes likewise vvere all vvorkes of mercy towards all sorts of impotent and diseased persons and specially toward the forlorne soules of all both sicke and vvhole poore and rich c. And finally vvhat may be added to this that in his death and by his death he hath giuen life yea euerlasting life and happinesse not onely to his friends vvhose hearts he had already won to himselfe by his most gracious and more then friendly dealing toward them but also to many of those who were yet his bitter enemies he praying most hartily for them vpon the crosse saying Father forgiue them for they knovv not vvhat they do Luke chapter 23. verse 34. Reade Matth. 4.24 and chapter 8.16.17 and chapter 15.32 and Luke 19.41 c. Reade also Matth. 9.11.12.13 and chap. 18.11 What remaineth therefore but that we yeeld all worthy honour and praise to this our most blessed and perfect Sauiour Let vs therefore vnfainedly repent of all our former sinnes against this holy Commaundements of all our anger wrath bitternesse of our cursed speeches and wishes and of all our murtherous and hatefull thoughts c. And let vs labour more and more to mind speake and practise all goodnesse c. If we shall not do thus behold sinne lyeth at the doore as the Lord sayd to Caine Gen. 4.7 And as he sayth to the Iewes Ier. 7.9 Will ye murther c. and come and stand before me and say we are deliuered c. so will he say vnto vs Will ye be hatefull and wrathful will ye curse and raile will ye quarrell and fight and yet for all that thinke to find mercy with me c. Reade also Psalme 50.16 c. Keepe thou this wretched vnfaithfulnesse from vs ô Lord and graunt vs alwayes thy saluation aswell from the power of sinne as from the guiltinesse and punishment of sinne we humbly beseech thee for Christ Iesus sake that we truly worshipping and seruing thee and liuing in loue toward our brethren all our life here may liue for euer with thee in thy heauenly kingdome through the same our blessed Lord and only Sauiour Iesus Christ Amen The seauenth Commaundement is next Which is that Thou shalt not commit adultery The Lord hauing in the former Commandement prouided for the defence and cherishing of those to whom he hath already giuen life he doth in this which commeth now to hand take order for the pure and honourable propagation of mankind because otherwise by reason of the mortality of man the earth should soone be left empty and voyd at the least of an honest and godly posterity c. And besides next vnto murther this sinne of adultery hath the next place in the greatnesse of the offence This Commandement as well as the rest bindeth all estates and degrees aswell high as low Let vs now come to the interpretation And first concerning the negatiue and forbidding part What is the sinne of adultery which is here thus expresly forbidden Sinnes forbidden It is the breach of the mariage couenant either on the husbands or on the wiues part and of their parts also which breake it with them whether they be maried or vnmaried It is that sinne which is forbidden Leuit. 18. verse 20. where the Lord doth more plainely expresse what it is It is committed also if any vpon vniust diuorces marry any other while their former yoke-fellowes do liue Marke 10. verses 11.12 and Matth. 5.32 and chap. 19. verse 9. and Luke 16.18 Yea the husband committeth adultery if he take any other wife to the former though he do not put her away but keepe her still as his wife together with the other This sinne is forbidden Leuit. 18.18 Vide Tremel Iunij interpretationes annotationes Deutronomie 17.17 and chapter 24.1.2.3.4