shall dye the death Whosoeuer worketh therein the same person shall be cut off from among his people And againe Whosoeuer dath any worke in the Sabbath day shall dye the death Exod. chap. 31.14.15.16 Of this part of Gods iustice the Magistrate was his instrument There are other curses which God threateneth to bring vpon the breakers of his Sabbath more immediatly from his owne hand Which are they In the 17. Chapter of Ieremie verse 27. Thus sayth the Lord If ye vvill not heare me to sanctifie the Sabbath day and not to beare a burthen nor to go through the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall deuour the pallaces of Ierusalem and it shall not be quenched A grieuous iudgement of God and that which may point vs to the cause of the often burnings that we heare off and see among our selues euen because the Sabbaths of the Lord are so greatly profaned c. The Curses But let vs go forward What is the curse against those who notwithstanding they will peraduenture do no bodily worke or make their market on the Sabbath day yet their hearts runne after their earthly profit and gaine neither regard they to exercise mercy but rather deale hardly against their poore brethren Heare this sayth the Prophet Amos chapter 8. verse 4. O ye that swallovv vp the poore that ye may make the needy of the land to faile Saying vvhen vvill the nevv Moone be gone that vve may sell corne and the Sabbath that vve may sell foorth vvheate and make the Epha small and the shekell great and falsifie the weights by deceipt That we may buy the poore with siluer and the needy for a paire of shoes that is for a matter of small price for litle or nothing as we say yea and sell the refuse of vvheate The Lord hath sworne by the excellency of Iaacob that is to say by himselfe surely I will neuer forget any of his workes Shall not the land tremble for this and euery one mourne that dwelleth therein This iudgement also is very grieuous and fearefull as the Prophet still prosecuteth it to the end of the Chapter shewing that these euill fruites arise from the contempt of the word and the preaching thereof which is as it were the life of the Sabbath Reade also Nehem. chap. 13.17.18 The prophaning of the Sabbath is the ruine both of the Church and common-wealth Hitherto of the doctrine of this Commandement The vse is yet behind haue you perfectly obeyed it No but I beseech God of his infinite mercy to forgiue me my manyfold and grieuous transgressions against it God of his infinite mercie pardon and forgiue vs all for as often as we examine our selues we shall euerie one find that we both are and haue beene grieuous transgressors of it c. Now therefore seeing our onely succour against our owne sinnes and against the curses thereof together with all our hope of blessing resteth in our Sauiour Christ alone Christ onely hath perfectly obeyed it shall be greatly for the comfort and confirmation of our faith to see some proofe and confirmation out of the word of God that he hath perfectly obeyed this Law of God for vs. What proofe can you alledge for it The whole history of his Gospell doth manifestly and verie plentifully confirme it vnder the vndoubted testimony of all the Euangelists Shew how that is It is euident not onely that they do all and specially Marke and Luke diligently set downe and record in holy vvrit his most holy and constant labour in the preaching of the Gospell vpon the Sabbath dayes for the instructing of the soules of men in the right way of their saluation and therewithall likewise how vpon the same dayes he exercised his spirituall workes of mercy towards the bodies of all sorts of impotent and diseased men yea towards both bodies and soules of such as were wholly possessed and vexed by Diuels But also it is euident by that more particular testimony of the Euangelist Luke concerning his most holy care euen from his childhood to resort to the places of Gods vvorship in the speciall times thereof to vvorship God and to heare and inquire of the doctrine of his word at the mouthes of those which were the Doctors and teachers thereof as we reade 2. Luke from the 42. verse to the end of the Chapter So indeed we reade there that when he was twelue yeares old he went vp to Ierusalem c. But much more when he came to mans age and that he was to manifest himselfe to Israel c. It is plentifully testified that he most carefully and perfectly sanctified the Sabbath dayes By him therefore are we redeemed from the curse of this Law and iustified in the sight of God By him also if we beleeue in his name and repent of our sinnes indeuoring more and more after the true sanctifying of the Sabbath the Lord will accept our obedience though it be vnperfect yea and he will for Christs sake interesse vs in all those promises which he hath made to all such as will haue care to sanctifie them as they ought to do The perpetuity of the Sabbath though they cannot fully attaine thereunto here in this life But what particular ground or proofe of Scripture may we haue for this Euen the same which vvas alledged before out of the 9. chap. of Iohn the 31. verse that God vvill heare euery man that is not a sinner but is a vvorshipper of God and indeuoureth to do his will This one place may well serue to either purpose c. And thus might we ende the whole doctrine and vse of this fourth Commandement saue that the vnaduised contradiction of some doth occasion a further businesse as though the Sabbath that is the sanctifying of euery seauenth day were nothing but a meere Iewish ceremony But we will vse as quicke speed as may be in the rehearsall of this point What is the summe of that which hath bene said and which ought to be firmely held of vs against that opinion assertion which is against the Sabbath We haue learned that the Sabbath cannot be truly sayd to haue bene at any time a meere ceremony but that it hath alwayes bene and so is still a morall and vnremoueable Commandement of God We haue learned also that neither our Sauiour Christ himselfe nor hic Apostles haue abrogated nor euer minded to abrogate the Lords Commandement touching the Sabbath but they haue firmely confirmed and established it What proofe haue you that our Sauiour Christ neuer minded to abrogate the Sabbath seeing that it may seeme that he both taught and practised a greater libertie then the Law permitteth He himselfe speaking of the vvhole morall Law and of the doctrine of the Prophets who were the true and faithfull interpreters thereof saith professedly that he came not to destroy it or any part of it but wholly to
answere that God is to be acknowledged wholly and in all his essentiall diuine properties most wise most iust c. Reade Exod. 34.6.7 and Deut. 32.3.4 Now I would know of you wherein the spirituall worship and seruice of this onely true God the eternall and almightie Lord of heauen and earth doth stand It standeth in the holy meditation of God his vvord works both of Creation and gouernement specially concerning his Church it standeth in faith or trust belief in hope in loue in zeale in feare or reuerence in humblenesse and sobrietie of mind rightly to vse all good gifts and blessings of God in patience and meekenesse of spirit to endure all vvants and afflictions hovvsoeuer it shall please God to exercise and try our faith it standeth in prayer ioyned vvith thankesgiuing in all things finally it standeth in the dedicating of our selues soules and bodies and al that vve haue and vvhatsoeuer God shall blesse vs vvithall to the honour and prayse of his name and that in a most sacred and secret couenant oath and vowe betwixt him alone and our owne consciences in stead of a thousand vvitnesses Here we may not vnfitly call to mind that the beginning of our Catechisme is confirmed by the Lord himselfe in the beginning of his most wise holy and righteous Law he setting that in the first place which is principally most worthie and most necessarie aboue all the rest And for the same cause this commandement is most diligently to be considered and weighed of vs because it is as the foundation light and life of al the rest of the commandements not onely of the second Table but also euen of the first Let vs therefore I pray you in the name of God without all preiudiciall conceit of vnnecessarie tediousnesse continue still in a further inquirie more large haÌ„dling of this coÌ„mandemeÌ„t And first of all What is that meditation of God and of his word and workes which you speake of It is a staying of the mind in the serious thought and consideration of them vvith a holy delight and admiration at that most perfect and diuine excellencie vvhich shineth in them and which casteth forth the comfortable beames thereof vpon the soule of him that so thinketh vpon them Reade Ps 1.2 and Ps 8. and Ps 104. and Micah 7.18.19.20 Now what is faith and trust or beliefe in God It is an assured and comfortable perswasion of Gods loue fauour and blessing in all things and specially concerning the euerlasting happinesse and saluation of our soules vvhileâ— vve vvalke in his vvayes and stay our selues vpon the gracious promises of his vvord Reade Psalme 27.13 and Psalme 116.10 and the same againe 2. Corinth 4.13.14 Reade also Psal 56.3.4 and verses 10.11 and Ps .. 46. Ps 125. Read also Rom. 8.31 to the 〈◊〉 of the Chapter Thus faith hath ioy and comfort in the peâ—sâ—â—sion of Gods fauour c. yet vpon condition that we wâ—â—â—â—â— his wayes for so soone as we decline from the Lord we â—â—â—â—ken our faith and going on in such a course it should be presumption and not faith to incourage our selues to thinke that God would blesse vs we should therein tempt God c. reade Psalme 30.6.7 What is hope in God It is as the anchor of faith or as a proppe to vndershore and vphold it quietly expecting and vvaiting for the performance of saluation and all other blessings from the bountifull hand of God in due season vvhatsoeuer faith for the present assureth Reade Lament chapter 3.24 c. The Lord is my portion saith my soule therefore I will hope him c. Reade also Romanes 5.5 and chapter 8.24 and chap. 15.4 verse 13. Note also that manie times God is called our hope Psal 62.8 and 65.5 and Ieremie 14.8 and chap. 17.13 and Act. 24.14.15 and chapter 26.6.7 Reade also 1. Thessal 5.8 and Ephes 6.17 and Hebr. 6.19 Christ also is called our hope because by him our hope is established in God 1. Tim. 1.1 Coloss 1.27 the hope of glorie Finally it is the note of an heathen and vnbeleeuer to be without hope 1. Thess 4.13 For hope comforteth and establisheth the heart against all present cause of sorrow and griefe Psalme 27.14 VVhat is the loue of God It is a most precious and honorable esteeming and affecting of him vvith a chiefe delight in him aboue all things besides Reade Deut. 6 5. and Matth. 10.37 yea Luke chap. 14.26 Zeale followeth what is that It is a special fruit of loue or the earnestnes of loue longing after the glorie of God vvhich vttereth it self in a wise discreet holy coÌ„teÌ„ding for the aduancemeÌ„t of it infinitly aboue al things else Read Ps 69.9 read also 2. Sam. 6.16.21.22 The nature of that zeale which is in loue is notably described Cant. chap. 8.6.7 What is the feare or reuerence of God It is a holy childlike avvfulnesse vvhereby the faithfull and zealous seruaÌ„ts of God are made loth to displease offend him considering his fatherly loue vvherby he is loth to plague punish them Hereby also they are made very carefull desirous to please God in all things By this that you say it appeareth that the feare of God is in the harts of his children both as a bridle to restrain theÌ„ from sin and also as a spurre in their sides to pricke them forward to good duties And that it is so Reade Prou. 3.7 and chapter 8.13 and chapter 1.14.16 and verse 27. and chap. 16.6 and Nehem. 5.9 and verse 15. and 2. Cor. 7.1 and 1. Pet. 1.17 Read also Psal 2.10.11 and Psal 4.4 The want of this feare is as the breaking open of the dore to all wickednesse Rom. 3.18 and Gen. 20.11 Now what is humblenesse of mind It is an vtter denying and abasing of our selues in the sight of God through conscience of our ovvne vnvvorthinesse of the least of his mercies yea vvith acknovvledgement that vve haue most iustly deserued and do dayly deserue his greatest plagues and punishments if he should enter into iudgement vvith vs. Reade Genesis 32.10 and 2. Sam. 6.21.22 and chap. 7.18 and Psalme 8. What is man that thou shouldest be mindfull of him c. and 1. Tim. 1.15 and Isaiah 6.5 and Dan. 9.7 c. Reade also Micah 6.8 It is a dutie verie acceptable to God When do we soberly vse the good gifts and blessings of God When vve are in the enioying and vse of them carefull to procure his glorie and not our ovvne prayse and vvhen vve seeke therein spiritually to please him and not carnally and voluptuously or couetously to delight pleasure or profite our selues Reade Rom. 12.3 and 1. Cor. 4.6.7 and Tit. 2.11.12 the Apostle Iohn 1. Epistle chap. 2.15.16.17 and Peter 1. Epist 4.7 and chap. 5.8 and our Sauiour Christ Luke 21. ver 34. c. contrarie to the disposition of vngodly men who seeke praise one of another and make their belly their God louing pleasures
disease or other and namely with that which is called the French pockes which vsually waiteth vpon it Yea it meeteth vvith a generall wasting both of the vvhole bodily and worldly substance and vvith an vntimely and wretched death Finally no adulterer shall inherite the kingdome of God but they shall haue their portion together in that lake which burneth vvith fire and brimstone for euer in hell That temporall death is the punishment of adulterie by the ciuill ordinance of God reade Leuit. 20.10 and Deut. 22.22 And for the practise of other nations reade Genes 26.10.11 and chap. 39. and Ezek. chap. 16.36 c. and chapter 23.10 and Ierem. 29.22.23 Concerning other punishments and curses from the hand of God we reade oftentimes in the Prouerbs and in many other places of the holy Scriptures Finally touching euerlasting destruction both of bodie and soule 1. Cor. 1.6.9 Reuel 21.8 and chap. 22.15 Hebr. 13.4 The same eternall destruction belongeth also to the incestuous person and to those that commit the sinnes against nature as in the same place of the Apostle to the Corinthians The lawes also of our own nation agreable to the Law of God do punish buggerie and rauishment by death And further also by our law the carnall knowledge of any woman-child vnder ten yeares of age is fellonie and so death to him that defloureth her though the child should giue consent And likewise also God hath commaunded all those abhominable sinnes to be punished with temporall death in the ciuill course of iustice among his people as appeareth in the 20. chapter of Leuiticus and in diuerse other places Genes chapter 28. reade how God by his owne hand punished Onans sinne The like indignation he beareth against all selfe defilements Moreouer God commaundeth the fornication of the maid found with child by another after mariage as also the fornication of the espoused person to be punished by death Deuteronomy 22.20 c. These things thus considered let vs now go forward What is the curse of God against the transgression of the law of mariage by taking more wiues the none which is also a sinne against this Commandement as hath bene shewed It is no doubt in it selfe without the mercie of God a damnable sinne seeing it is a kind of adulterie and God hath from the beginning alwayes punished it with much disquietnesse and vexations in the families vvhere it hath bene entertained Reade Genesis 4.23.24 Yea we may see it in the family of Abraham and of Iaakob Genesis chapter 16. and chapter 29. and chapter 30. And also 1. Samuel 1. Contrariwise Isaak liued a more sweete and comfortable life with his onely wife Rebecca for that he kept both himselfe and his loue entire vnto her Genes 24.67 Now which is the curse against fornication committed betwixt single persons Albeit the Lord doth not iudge it with so heauie a temporall punishment as he doth adulterie yet he shutteth the very fornicator aswell as the adulterer yea the vvanton bodie also and filthie talker out of his heauenly kingdome 1. Corinth 6.9 and Ephes 5.4 c. So indeede we reade it plainely expressed in those places And concerning temporall punishment reade Exodus 22.16.17 and Deuteronomy 22.28.29 Leuiticus chapter 19.20.21.22 it is such as when it was in practise did sufficiently fray all well disposed persons from this sinne beside the feare of the eternall punishment of hell What is the curse against intemperance in eating and drinking King Salomon doth notably lay it forth in the 23. chapter of his Prouerbs verse 21. The drunkard and the glutton shall be poore and the sleeper shall be clothed vvith ragges And then verses 29.30 To vvhom is vvo saith he to vvhom is sorrovv to vvhom is strife to vvhom is murmuring to vvhom are vvounds vvithout cause to vvhome is the rednesse of the eyes Euen to them that tarrie long at the vvine and so forth to the end of the chapter And our Sauiour Christ Luke 21.34 Take heede to your selues least at any time your hearts be oppressed vvith surfetting and drunkennesse and cares of this life and least that day that is the day of the last iudgement come on you at vnawares Reade also Isa 5.11.12.13.14 The curses of this sinne are banishment and famine in this life and euerlasting destruction in hell Reade also verse 22. And likewise Amos 6. Chapter 1. c. What is the curse against the curious pride wanton nicenesse of women in apparell with immodest curling and laying out of the haire c In the 3. chapter of the Prophecie of Isaiah verse 17. c. The Lord saith he vvill make the heads of such bald and that he vvill discouer their secret parts he vvill take avvay all their ornaments wherein they delight and pride themselues And in steade of svveete sauour saith the Lord by his holy Prophet there shall be stinke and in steade of a girdle a rent and in steade of dressing of the haire baldnesse and in steade of a stomacher a girding of sackecloth and burning in steade of beautie Finally the svvord famine miserie and all outvvard calamitie This is the curse of vaine and proud women What is the curse against the vanitie and pride of men in the same abuse In the Prophesie of Zephaniah chap. 1.18 In the day of the Lords sacrifice as saith the Prophet he vvill visite the princes and the kings children and all such as are clothed vvith strange apparell That is to say such as are full of the maners and fashions of other nations Isa 2.6 What is the curse of adulterous thoughts and motions if they be in the least measure consented vnto The curse and punishment of them is hell fire Mat. 5.29.30 And besides all they that striue not against thoughts and motions vnto vncleanenesse do at one time or other fall into the actions of vncleanenesse themselues and so all the former curses alreadie rehearsed take hold of them We haue seene it before in the example of king Dauid and therefore it is that he prayeth so earnestly Create in me a cleane heart ô God c. Psalm 51. Daily experience confirmeth the truth of it Wherefore it most vrgently standeth vs vpon to hearken to the admonition of our Sauiour Christ If thy right eye cause thee to offend plucke it out and cast it from thee for it is better for thee that one of thy members perish then that thy whole body should be cast into hell Finally what is the curse of those that are so farre from care to further chastitie and temperance in others and to stay the course of their vncleanely conuersation that they willingly suffer themselues to be drawne into fellowship with them In the 50. Psalme verse 18. and 22. The Lord threateneth destruction yea so as none shall be able to rescue and deliuer These then are the curses and plagues which in the righteous iudgement of God belong to the transgressions of this holy pure commandement of
Coueting therefore or lusting is as an vniuersall leprosie or contagious poison ouerspreading or rather vndermining all good dutie It may seeme therefore that this Commandement is nothing else but a repetition or interpretation of that which hath bene alreadie forbidden How may this stand with the wisedome of the most wise God that he minding to set downe his Law most briefly should forbid one and the same thing more then once This question containeth in it selfe a full and sufficient answer vnder it for in so much as God is most wise and discreet yea euen the very author of all that distinction whereby any thing differeth from other we may in no wise thinke that he should in so short a Law as he gaue to his people make any vnnecessarie repetition of one and the same thing It is very true God that hath made and disposed all things most exactly as it were by line weight and measure Isa 40.12.13.14 God who numbreth the starres and calleth them all by their names Psalm 147.4 God that giueth man all the vnderstanding and discretion which he hath to discerne betwixt things that differ he that taketh the wise in all their crafts and quirkes c. shall not he know how to speake distinctly It followeth therefore that we do necessarily make a distinction betwixt this coueting which is forbidden in this Commandement and that which is forbidden in the Commandements going before What distinction may this be In the former Commaundements all coueting is forbidden to the vvhich consent is giuen Here coueting is forbidden in the least motion though no consent be yeelded at all Yea the least flitting and vagrant motion which hath neuer so litle delight mixed with it And not onely so but also the idle vain and loose thought of the vniust enioying of any thing that is our neighbours which our Sauiour Christ seemeth to call discoursing in the ayer Luke 12.29 yea euen the verie originall inclination of our corrupt nature to anie vnrighteous lust and desire is forbidden albeit there arise no motion or any the least delight therewithall And therefore much rather doth the Lord forbid all continued consultation and deliberation of the heart tending to any vnlawfull and inordinate lust So then in this Commandement we haue diligently to consider foure degrees of sin to be forbidden which go before that consent which is giuen to wicked coueting or lusting I would haue you make rehearsall what they be They are these which follovv First the naturall inclination of the heart vvhich since the fall of Adam hath bene and is in vs and in all his posteritie corrupt from the vvombe Secondly the thought and imagination vvhich ariseth from that secret and inmost corruption Thirdly the motion vvhich springeth from the thought Fourthly consultation and deliberation vvhich ariseth from the motion and delight is the next forerunner to full consent Or thus to the same effect In this Commuandement the Lord forbiddeth first the contraries to originall inclination to that perfect righteousnesse and loue which we do owe to our neighbour that is to say originall inclination to iniustice and to the hatred of our neighbour Yea and also originall inclination to the inordinate and excessiue loue of our selues Euen all the corruption which is come vpon our nature by the fall of Adam Secondly the Lord forbiddeth the immediate fruites of the same inclination to iniustice and vnrighteousnesse and to the vile hatred of our neighbour and to the inordinate loue of our selues Sins forbidden that is to say all vniust and hatefull thoughts and motions of the heart enticing and prouoking to the hurt of our neighbour as also vaine and fond thoughts motions discourses tending to the puffing vp of our selues in selfe-loue pride c. Yea further let it be obserued that the former inclination thought motion and deliberation euen concerning lawfull things and such as do belong to our selues if they arise in our hearts before the iust time and season thereof they are comprehended vnder this coueting which is here forbidden of God As for example the thought and desire of mariage before the time meete fot it also longing after the possession of an inheritance while a mans father is liuing or being vnder wardship before he is come to lawfull and conuenient age to enter vpon the possession and vse of it Yea the flitting desire or longing after any thing whatsoeuer before the time and season appointed of God or by no lawfull and good meanes though the time and season may be thought meete and conuenient all such flitting desires are here condemned Finally the not resisting of these thoughts motions and discourses is against the righteousnesse of this Commaundement as being the hinderance of loue and euerie other good fruite thereof and the cherisher of all sinne against our owne consciences in the fruites of selfe-loue and vnkindnesse against our neighbour And thus we haue the vnfolding of the sinne forbidden in this Commaundemeut whereby the difference betwixt it and all the former Commaundements of this second Table may plainely be discerned whereby also we both vnderstand the excellencie of the diuine wisedome of God in giuing so perfect a Law of all righteousnesse and loue toward our neighbour and likewise we may see more deepely into that miserie or rather sinke of iniquitie that lurketh in our corrupt nature till we be renewed in the spirit of our mind and made new creatures fashioned againe by the Spirit of God in a more secret manner then we were in our mothers wombe Now therefore hauing helpe against the difficultie hardnesse of the vnderstanding of this Cōmandement Knowledge of this Commandement most necessary I wold gladly heare the reasons of you why the knowledge of it should be so specially necessary and profitable as you haue bene taught the same to be Which are they Because without the knowledge hereof we can neither see into the full greatnesse of our owne sinne and the extreame misery which is due to the same nor into the perfect excellency of Gods righteousnesse in the punishing of sinne nor into the riches of his mercies in forgiuing sinne and sauing of sinners nor the necessity we haue of a Sauiour neither what godly sorrow for sinne meaneth nor what regeneration and repentance is nor what it is to be truly humbled before God nor how great cause we haue to be in continuall watch and ward yea in earnest battell and fight against sinne least it should get strength to raigne in vs to the euerlasting destruction both of our bodies and also of our soules All this is euident from the former discourse already layd open in the example of Saint Paule Rom. 7. and by that conclusion which he maketh vpon that discourse verses 24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesu Christ our Lord. Hence therefore we may perceiue that we do altogether deceiue our selues when we
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
obedience to the Law of God or any part or point thereof It is true for the vertues of the heathen so called and of meere ciuil mē they are not true vertues not only because the actions thereof proceed not from a mind regenerate and renewed by the Spirit of God but also because they are done without conscience of the commandement of God And therefore the Apostle Paule making mention of vertue Philip. 4.8 he doth in the next verse shew that the same is learned receiued from the word and truly exemplified in those onely that haue bene instructed and taught from it and from the holy Spirit of God Reade also a liuely description of a right vertuous woman in the last chap. of the Prouerbs in her life answerable to the doctrine of Gods Law Now what are we to vnderstand by this word blessing which is the reward of true vertue and obedience It comprehendeth euery comfortable fruite and effect of Gods diuine loue fauour either for soule or body for this life present or to be hoped for in the life to come For the proofe of this reade Leuit. 26. from the 3. verse to the 14. and Deut. 28. from the beginning of the chap. to the 15. verse And Matth. 35.34 c. Now let vs go forward How doth the Law of God I meane what course doth it take to make knowne our sinne and that miserie which in the iustice of God is due to the same After what manner the Law of God detecteth sinne c. It doth it first by a most imperious and strict forbidding of vs euery vvorke yea euery word yea euen euery inward motion thought of the heart or minde vvhich is in the very least degree contrarie to it yea which is not fully agreeable to the holinesse righteousnesse vvhich it commandeth and by a most seuere and fearfull threatning of the horrible curse of God against the least transgression of the same hovv pleasant and delightfull soeuer sin is to our vvicked nature Secondly the Lavv of God maketh knowne our sinne and the vvofull miserie thereof by an exact commanding and vrging of perfect obedience to euery Cōmandement both in thought word deed how cōtrary and vnwelcome soeuer that be to our owne corrupt vvill liking And therewithall by a most precise restrayning of all deuine fauour and blessing to such only as shall perfectly obey the same howsoeuer euery one in the pride of his hart presumeth that he is vvorthy aboue other to be blessed happy hovv negligent soeuer he be in the duties therof That the Law doth in this wise make knowne our sin and miserie we may vnderstand sufficiently by that one place before alledged out of the seuenth Chapter to the Romanes where there is a large discourse to this purpose we may perceiue it also by calling to mind diuerse other places such as we reade in the same Epistle Chapter 2.11.12 Deut. 27.15 c. Gal. 3.10.11.12 Math. 5.19 c. to the ende of the Chapter Marke 9.42 c. to the ende of the Chapter Heb. 2.2 and Iames 2.10.11 c. Hence therefore that is to say from this exact seuerity of the Law ariseth a maruelous combat and rebellious cōtradiction against the Law of God from that cōtrary law which is in our mēbers as the Apostle Paul teacheth Nay say we if the matter be so strict we will none of it c. Neuerthelesse the Law by Gods owne ordinance must thus seuerely be preached still according to that first authority wherewith the Lord himselfe hath once for euer authorised armed it according to that which we reade Isaiah 58.1 Crie aloud spare not lift vp thy voyce like a trūpet shew my people their transgressions c. And Psal 50.21.22 and Ier. 7.19.20 But let vs now go on How many seuerall commandements are there in the Law of God Ten. Tables of the Law and sum thereof So we reade Deu. 4.13 cha 10.4 Are they al of one sort No and therefore they vvere vvritten and ingrauen by God himselfe in two tables Thus we reade Exod. 32.15.16 Deut. cha 5.22 cha 10.1.2 c. How many Cōmandements are contained in the first table The first foure How many in the second The latter sixe So indeed doth the Apostle Paule shew them to be distinguished in the 6. cha to the Eph. vers 2. where he reckeneth the fift Commandement for the first of the second table and it is euen of it selfe plaine because of the distinct argument contents of either of them Shew therefore what is the summe of the first table The perfect loue of God with all duties of his most holy and diuine vvorship as fruits and testimonies of the same What is the summe of the second table The perfect loue of our neighbour and all good fruits thereof toward his honour life and person and toward his honesty goods and good name That this is so we haue warrant from the answer of our Sauior Christ to a certaine Pharisey Math. 22.35 c. and Marke 12.29.30.31 In the which answer our Sauior Christ doth both distinguish the tables as we haue done before also sheweth the distinct argument and contents of either of them Here notwithstanding it might be thought we should come forthwith to the particular interpretation of the seuerall commandements of either table neuerthelesse to the ende we may prepare and make the way yet more plaine easie to a more through vnderstanding of the Law of God I would gladly haue you shew the fruite of so good diligence as to repeate what you haue bene taught to be yet further generally required thereunto To the more full through vnderstanding of the Law of God we haue bene taught to obserue these rules following First that it is a spirituall Lavv most perfectly vvise holy iust and equall Generall rules for the vnderstanding of the Law of God most strictly binding the consciences of all and euery one of all sorts and degrees of people to entire vvhole and perfect obedience Secondly that the morall duties of the first table vvhich more directly concerne the glory of God are in their owne nature and kind more excellent then the duties of the second table vvhich belong to men they being as the foundation and squire yea euen the verie life of these as these againe are as it vvere the touchstone and triall of the truth of those And therefore also that the duties of the first table are both in zeale of heart and in diligence of practise to be preferred before the duties of the second vvhen both sorts may be performed or if the case stād so that either the one or the other must of necessity be neglected Prouided notwithstanding that there be an equall proportion obserued that is one thought compared vvith another speech with speech deed vvith deed circumstance vvith circumstance in the like degree On the contrary it is to be obserued Reade 1.
more then God c. Reade Iohn 5.44 and chap. 12.43 Philip. 3.19 and 2. Tim. 3.4 VVhat is patience and meekenesse of spirit It is a fruite or companion of true humilitie vvhereby vve meekly submit our selues vnder the correcting hand of God quietly passing through all aduersitie and afflictions of this life as being the vvay to euerlasting rest and happinesse in the kingdome of heauen Reade Rom. 12. verse 12. and chapter 5.4 a grace of excellent vse It is also a necessarie grace Hebr. 10.36 It differeth from insensible blockishnesse we must runne with patience Hebr. 12.1 It is also a companion with hope 1. Thess 1.3 and a cherisher of hope Rom. 15.4 Let vs go forward What is prayer It is a reuerent earnest and faithfull beseeching and requesting of God for all good things whereof we stand in neede specially for those that be most for his glorie and the saluation of our soules Reade Ephes 6.16 Pray alwaies with all manner of prayer continually And Philip. 4.5.6 and Iames 5.16 What is thankesgiuing to God It is an heartie and ioyfull acknowledging of euerie good gift and blessing specially of those that be chiefe aboue the rest to the honour and prayse of God the author and giuer of them Reade 1. Thess 5.18 In all things giue thankes Reade also Psal 33.1 and Psal 15.23 c. and Psame 118. verse 15. See the practise 1. Chron. 29.9 Finally touching the vowing and dedicating of our selues wholly to God reade 1. Corinth 6.20 and Psalme 119.106 I haue sworne and will performe it that I will keepe thy righteous iudgements and Psal 76.11 Reade also Prouerbes 3.9 A solemne profession of this among the Israelites was the offering of their first borne and of their first fruites vnto God These are the spirituall graces and duties of Gods diuine seruice and worship concerning the which we haue in this place two things to call to mind worthie our further consideration First that they are all of them deriued from the true knowledge and acknowledgement of God in such maner as he hath described himselfe Secondly which are the manifold sinnes whereby this holy Law of God is broken both on the right hand and on the left both in excesse after a sort in passing the bounds of due moderation and also in the defect and failing or comming too short in the performance of good dutie Whether we call them sins directly contrarie or in a certaine disparagement disagreeing to true vertue and one of them to another For this point was promised to be opened more particularly in this place Touching the first of these points therefore we may vnderstand that the soule of man cannot truely know and acknowledge God to be eternall and almightie most wise mercifull iust faithfull and true but it must needes through the grace of God be drawne and encouraged to place faith trust and hope in him as Psalme 9.10 They that know thy name will trust in thee and Psalme 62.8.11.12 How loue ariseth from the experience of Gods power and mercie in deliuerance defence reade Ps 18.1 c. Ps 116. c. and Ps 5.11 loue is reckened for a companion with trust For feare read Mat. 10.28 Feare him who is able to destroy both bodie and soule in hell Read also Ier. 10.6.7 and 5.22 Reu. 15.3.4 and 1. Sam. 12.24 Read also Eccles 12. v. 13.14 For humilitie reade 1. Peter 5.6 Humble your selues vnder the mighty hand of God that he may exalt you in due time For patience read Iob 1.21 the Lord hath giuē the Lord hath taken blessed be the name of the Lord. Read also Ierem. 14.22 How prayer groweth frō the consideratiō of Gods mercie power reade Deut. 4.29.30.31 c. and Ps 32.5.6 Ps 65.2 For praise and thanks with vowing our selues to God reade Psalme 75.1 and Psal 76.1.11 and Psal 56.9 c. to the end Who duely considering that God is infinitely wise will not submit himselfe to be taught wisedome of him and to be ordered in all things by him c. Thus we may perceiue as it were by a sample and tast how all spirituall graces and duties of Gods worship do spring from the true knowledge and acknowledgement of God in such manner as he hath described his owne most excellent maiestie in his word and made himselfe knowne by his most wonderfull and glorious workes Now concerning the second point that is which are the sins both on the right hand and on the left we may by a more easie and plaine direction as was sayd before well consider of them in the order of these graces now rehearsed First of all against the knowledge and acknowledgement of God on the left hand and in the defect is ignorance of God or no acknowledgement also erronious opinions of his nature or will or workes contempt of his true knowledge acknowledgement of false Gods c. and on the other hand Sins forbidden curious searching into the secrets of God Against faith on the one hand is incredulitie doubting distrust c. and on the other hand carnall securitie and presumption without warrant of Gods word Against hope in the defect no hope no reioycing in hope vtter dispaire in excesse hope without true faith c. Against loue either no loue or self-loue loue of the creature more then of the Creator c. or superstitious loue in a blind zeale c. Against true zele in defect lukewarmnes c. in excesse zele without knowledge discretion superstitious and Idolatrous Against the true feare and reuerence of God in defect no feare of God no boldnesse or courage in the way of his seruice feare of creatures more then of God or as much as of God specially the feare of the Diuel and his chiefe instruments of mischiefe as though God were not able to defend In excesse seruile feare or terrour as if God were a tyrant and no mercie to be found with him superstitious feare in such matters as there is no iust cause to feare Against humblenesse of mind in defect pride which hath manie euill properties in excesse counterfeit modestie Against sobrietie of mind touching the right vse of prosperitie wantonnesse against God contempt of God delight in the creature more then in God the giuer in which respect manie are said to make their belly their God c. and to commit a spirituall fornication with the creatures Against patience or meekenesse of spirit in defect and as it were on the left hand impatience frowardnesse cursing and blaspheming in excesse Stoicall sottishnesse Popish voluntarie whipping of men their owne selues Against prayer in defect no prayer to God cold seldome prayer prayer without knowledge faith repentance c. In excesse much babling prayer of superstitious blind deuotion prayers to Saints or Angels ioyned with the inuocation of the name of God Against thankfulnes to God in defect no thanks seldome thankes cold thankes from the teeth outward as
Abraham as the holy storie plentifully reporteth seeing he was a true worshipper of him c. reade 2. Chron. 20.7 Isa ch 4.18 But in the reason of the commandement which are the words of the curse against Idolaters They are these For I the Lord thy God mighty and iealous do visite the iniquitie of the Fathers vpon the Children vpon the third generation and vpon the fourth on such as hate me What meaneth the Lord when he saith he will visite the iniquitie of the fathers on the children His meaning is that he will seuerely punish this grieuous sin of Idolatrie God indeede doth not visite and make inquisition for sin in vaine but finding it he taketh vengeance of it as we may obserue his proceeding against Sodome and Gomorrha and the cities adioyning Gen. 18.20.21 and chapter 19.23 Read the 1. chapter of Zephaniah where the threatning of the punishment is ioyned with the visitation and search for sinne diuerse times in that chapter And the Lord professeth himselfe specially wroth as we see in this place against this sinne of Idolatrie which he accounteth a spiritual and most filthie fornication Remember againe Ezechiel chapter 16. chap. 8.15 and Iosh 24.19.20 The Curse Yea let vs marke in reading of the holy Scriptures we shall find that the Lord is not more often nor more earnest against anie sinne then against this of Idolatrie Read Deut. 27 15. EZek. 14.34.5 ch 8. vers 8.9.10.11.12 both secret and open which is the peruerting of his whole true religion as hath bene answered in our entrance vpon the interpretation of this commandement What is the punishment and curse which God threateneth Vnquietnesse and turmoile of conscience with many bodily calamities here in this world and after this life euerlasting and most wofull destruction both of bodie and soule in the world to come if it be not preuented by true repentance Reade Psal 16.4 Isa 2.19.20.21 and chap. 8 21.22 ch 16.12 and chap. 47.11.12 c. against the Babylonians and chap. 57.10 c. 20.21 against the Israelites And Hosh 8.7.8 chap. 10.15 1. Corinthians 6.9 1. Peter 4.3.4.5 and Reuel 22.15 But why doth God call Idolaters haters of him seeing they say they do that which they do of singular loue deuotion and zeale which they beare vnto him Because Idolaters can no more loue God in truth then the adulterous woman can loue her husband howsoeuer she speaketh him faire and flattereth with her lippes This indeede doth the Lord giue all Idolaters plainely to vnderstand if they had grace to see But that we may hast forward the threatening as we see is not made against Idolaters themselues onely but also against their children and posteritie to the third and fourth generation Is not this vnequal thinke you that God should punish the children from one generation to another for the fathers offences It is rather of wonderfull mercie that he doth so graciously limite and restraine the curse seeing he might iustly withdraw his grace from the whole posteritie of the Idolaters as from an illegitimate and bastardly seede seeing he hath asmuch as in him lyeth made the condition of the couenant of this spirituall mariage vtterly voyd and frustrate Yea and herein also doth the wonderfull mercie of God more clearely vtter it selfe because he doth not so cast off the next generations of the idolaters but whosoeuer of them will forsake the sinne of their fathers and be true worshippers of him they shall not onely be accepted themselues but the couenant also shall in them be renewed to their children and posteritie for euer whosoeuer among them shall abide faithfull therein Reade Ezek. chap. 18.1 c. to the end and chap. 20.18.19.20 reade also Psal 78.4 c. 7.8 and Ier. 3.1 Hosh 3. Here therefore is wonderfull mercie indeede And further also the verie curse it selfe serueth to exceeding gracious purpose that is both to feare parents from idolatrie euen for that loue they ought to beare to their posteritie welfare of their children both in soule and body and also to withdraw children from the example of their idolatrous parents which is for them a verie daungerous inducement to idolatrie and so to the vtter vndoing of all that should come of them to the third and fourth generation by a pitifull interruption of the course of Gods mercies toward them But all this concerneth those children that liue to come to knowledge What is to be said of those children of Idolaters which dye before they can discerne of the Idolatries of their forefathers shall all such be condemned They are doubtlesse in a feareful estate neuerthelesse we must in feare and reuerence leaue the secret iudgements of God to himselfe who will in due time shew himselfe most righteous in all his vvayes So said Moses Deut. 29.29 Secret things belong to the Lord our God c. Yet thus far may we be in good hope that notwithstanding they are cut off from the benefite of the couenant of the Law which is not made to thousands but vpon condition of the childrens faithfulnes in their generations after the example of their godly parents some of them may be saued through the grace of that couenant which was made to Abraham according to the free electiō of God in Christ Iesus before this couenant of the Law was made and which is established vpon better promises Heb. 8.6 Hitherto of the curse against the transgressors of this Commandement which as was said is the first part of the reason The Blessing the second part followeth In what words is that contained In these For I the Lord thy God do shew mercie vnto thousands to such as loue me and keepe my commandements What is that mercie which the Lord will shew them He will blesse them with all blessings of this life so farre as shall be good for them but more specially he will giue them abundance of true spirituall comfort here in this world and euerlasting happinesse and glorie in the kingdome of heauen Yea he will bestow these mercies not onely vpon themselues but also vpon their posteritie to a thousand generations That is euen to the worlds end and for euer and euer Reade Deut. ◠9. and Psal 105.8 So great is the largenesse of Gods most gracious couenant to all that truely loue God in dutifull and thankefull regard of his most tender as it were mariage loue toward them and in loue as a fruite thereof do purely and chastly worship him and keepe his commandements For the loue of God in vs is the immediate roote and fountaine of all our obedience euen as his loue toward vs and the sweetnesse thereof apprehended and felt in our harts by faith is the original first cause of our loue to him But shall all the posteritie of the true worshippers of God be thus blessed and saued without exception No but they onely which keepe couenant with the Lord following the
off Of this curse King Dauid had his part when he was grieuously afflicted in his conscience for his sinne in the matter of Vriah in that his child begotten in adultery dyed of a very grieuous sicknesse and in that manie other heauy calamities followed Psalme 51. and 2. Sam. 12. c. What is the curse of those that are vnconstant and finally fall away from the true profession of the name of God and from the obedience of his word He that putteth his hand to the plough and looketh backe is vnapt for the kingdome of God sayth our Sauior Christ Luk. 9.62 And againe The latter end of such is worse thē the beginning Mat. 12.43.44.45 Reade also 2. Pet. 2.20.21.22 1. Ioh. 4.16 What is the curse against those that continuing in an outward profession of religion do notwithstanding vsually leade a wicked and vngodly life The Lord will be as a Lion against such and teare them in peeces and none shall deliuer them Psalme 50.22 What is the curse against those that hauing gouernement of others are negligent in looking to them that the name of God be not dishonoured by them We haue Eli for a fearfull example hereof whose sonnes were slayne in battell and he himselfe at the report thereof fell downe and brake his necke because his sonnes ran into a slaunder and he stayed them not Whereupon also God sayth generally They that despise me shall be despised 1. Sam. 2. chap. from the 12. verse and chapter 3. and 4. A notable example which the Lord hath euery way made very notabe that all might take warning against the like sinne yea that all of vs might learne to keepe our selues farre from it as the weightinesse of the matter requireth and of the contrary to admonish vs to be earnest in gouernement with a holy seuerity and not to be remisse as Heli was to the great dishonour of God yea though he spake some words of cold rebuke as the historie layeth it forth at large He should rather haue dealt in the zeale of Moses Phineas and Nehemias He should in this case haue bene a man of great anger Pro. 19.19 Consule Tremel What is the curse against false Prophets such as teach the errors and lyes of their owne deuice in stead of the word of God It is in the ciuill course of Gods iustice in Israel bodily death and by his diuine sentence eternall death and destruction both of body and soule in hell So indeed we reade Deut. chap. 13. and further Ier. 23.30.31.32 and Ezek. chap. 13. and 2. Peter 2.1.2.3 c. Reuelation 19.20 and chap. 20.10 and chap. 22.18.19 reade also first of Kings 22.15 and Ier. 28.15.16.17 What is the curse against those that abuse the name of God or his creatures to sorceries or enchantings c. The Lord departeth from such Isa chap. 2.6 and chap. 47. verses 9.10.11.12.13 He will destroy them and ther posterity yea suddenly and without recouery will he destroy them What is the curse against those that shall not only be wicked themselues and licentious but also be ring-leaders and Captaines to incourage others to rebellious and vngodly practises They shall be in speciall reproch in the Church of God Pro. 24 8.9 Neither shall they dye the common death of all men Num. 16. from the 28. verse to the 36. What is the curse against those that in the bitternesse of their hearts curse others or vse wicked imprecations against themselues either of impatience or to face out any vntruth As any loueth cursing so shall it fall vpon him it shall be as a garment to couer him and as a girdle alwayes about him Psa 109.17.18.19 Reade also Numb 14.2 and verses 21.22 Finally what is the curse against those that speake blasphemously against the holy Ghost This most haynous sinne shall neuer be forgiven them neither in this vvorld nor in the world to come Math. chap. 12. verses 32. Heb. 6.4.5 chap. 10. verses 26.27.28.29.30.31 These are the most heauie and wofull curses which shall surely weigh downe all transgressors of this holy Commandement of the Lord specially those that be greatest in the trespasse euen to the horrible pit of hell if they will not turne vnto God by speedie repentance but go on till they grow to that despiting of the Spirit of grace for the which most haynous wickednesse there is no forgiuenesse as was sayd from the testimony of our Sauiour Christ himselfe But let vs now come to refresh and cheere our soules with the consideration of the blessings which God hath promised to all those that shall be found obedient vnto it And first The Blessings what is the blessing promised to those that shall speake good of his name and of his word and workes By thy words thou shalt be iustified saith our Sauiour Christ Matth. 12.37 This surely is no small blessing to be in the number of those who are to be esteemed for good and godly men What is the blessing of those that be carefull to honour the name of God in the right and religious maner of taking an oth when the iust occasion doth so require If they will learne the wayes of my people saith the Lord to sweare by my name The Lord liueth as they taught my people to sweare by Baal then shall they be built in the midst of my people Ieremie chapter 12. verse 16. What is the blessing of God belonging to a religious zealous care of honouring the name of God with a godly life answerable to the holy profession of his blessed religion Them that honour me I will honour saith the Lord 1. Sam. chapter 2.30 What is the blessing of those that be not onely carefull them selues in their owne persons to glorifie God but also hauing gouernement ouer others be carefull of them also yea and to further and draw on all other so manie as they can to honour the name of God together with themselues They that be wise shall shine as the brightnesse of the firmament and they that turne manie to righteousnesse shall shine as the stars for euer and euer Dan. chap. 12. verse 3. And in the Prophesie of Malac. chap. 3. verses 16.17.18 The Lord saith he hath a booke of remembrance to record the names of such And further that he accompteth them for his flocke which he watcheth ouer and that he will spare them as a man spareth his owne sonne that serueth him To conclude this point of the blessings of this commandement What is the blessing of constancie in the profession of the name and religion of God in the midst of persecutions and euen to the death of martyrdome it selfe Blessed are they which suffer persecution for righteousnesse sake for theirs is the kingdome of heauen saith our Sauiour Christ Matth. 5.10 and verses 11.12 Blessed are ye when men reuile you and persecute you Euerie man is a damnable transgressor and say all maner of euill against you for my sake falsely reioyce
c. and chapt 35.2.3 c. Nehem. ch 10.31 chap. 13.16 and Ier. 17.21.22 Iohn 2.14 and Matth. 21.12.13 But it may be demaunded for the remouing of all doubt whether at no hand nor vpon anie necessitie it may not be lawfull to do some bodily workes vpon the Sabbath day yea some of these workes which haue alreadie bene mentioned What answere haue you learned to giue vnto this All bodily labours together vvith the thoughts consultations and speeches thereof vvhich be of present necessitie either to further the vvorship of God for our ovvne spirituall benefite or our selues to it for the glorie of God or else be presently necessarie for the bodily safetie either of our neighbour or our selues or of anie thing of good and necessarie vse belonging vnto vs or them they are all lavvfull on the Sabbath day yea though it be for the time of necessitie vvith ceassing from the publike duties of Gods vvorship so as the mind and heart be disposed as it ought to be in the doing of the same Shew further how you haue bene taught that this ought to be I meane how the heart and mind of man ought to be affected in such cases of present necessitie which enforce vs to intermit the holy duties of Gods worship vpon the Lords day We ought to be sorie for the occasion in respect of our hinderance from the worship of God which aboue all things we ought to long after and to desire but yet in respect of our neighbours necessitie ought to be heartily glad that we may be instruments of Gods prouidence for anie speciall reliefe and benefite to him And therewithall also we ought to haue care to make as speedie expedition as the necessitie will permit that we may ioyne vvith the Church of God in the most principall duties of his holy Sabbath Shew these things yet further by some instances that we may see more clearely how we are with good testimonie of our conscience to behaue our selues in these cases The occasions are more particular as thus if our neighbour for whose comfort our attendance or seruice is necessarie be for the time of Gods publike vvorship verie sore or daungerously sicke or if anie of his cattell vvhose life I may preserue be in my knovvledge vvithout my speedie helpe in speciall daunger of decay There are also more generall and publike occasions as they may fall out thus if our neighbours house be on a fire or if the enemie do vpon the Lords Sabbath make warre vpon our countrie in such cases and the like the Lord requireth mercie to our neighbour and fidelitie and fortitude for the safetie of our Prince and countrie according to the instant necessitie and not sacrifice as the holy Scriptures teach vs. It is true So we reade the testimonie of our Sauiour Christ Matth. 12.11.12 And againe Luke 6.9 Reade also chap. 13. verses 14.15.16 And againe chapter 14.5.6 And touching the like libertie in publike daungers reade 2. Kings chap. 11. And againe 2. Chron. 23. Reade also Nehem. 13.19 And 1. Maccab. 2.40.41 and chapter 9.43 c. we haue the practise of necessarie defence by warre Now which are those holy things and businesses wherein and about the which we stand charged by Gods Commandement to spend the whole day of his Sabbath as much as we may possibly attaine vnto which he calleth the sanctifying of the Sabbaths These holy businesses and duties are the religious frequenting of the holy assemblies of Gods people in the holy places thereunto appoynted and in the holy times and seasons thereof that is on the dayes of the holy Sabbath of the Lord. They are also the excercising of our selues both publikely with the rest of the congregation and priuately apart by our selues in all the holy duties and exercises of Gods holy worship both inward and outward mentioned before in the interpretation both of the first and also of the second and third Commaundement Furthermore they are the trying of our ovvne heartes and liues hovv vve proceede or go backevvard or stand at a stay in the loue and obedience of the true religion of God and accordingly in the remembrance and meditation of Gods mercie chiefly of our redemption by our Sauiour Iesus Christ and of his iudgements eyther vpon our selues or others a stirring vp and quickening of our ovvne soules either to thankefulnesse and ioy in the Lord or to godly sorrovv and repentance vvith the increases thereof in regard of our ovvne sinnes and faylings as the matter it selfe and as the seuerall occasions shall require Finally they are the speciall exercises of mutuall brotherly kindnesse and mercifull dealing both tovvardes the bodies in outvvard reliefe and also the soules of our brethren by spirituall succour of instruction conference or prayer to the vttermost of that grace and povver vvherevvith the Lord shall make euerie one of vs able from time to time You answere truely for notwithstanding the institution of these duties of Gods worship is set downe in the former Commaundement yet the speciall practise of them all is required in this fourth Commaundement which assigneth and layeth foorth vnto vs the principall times and seasons specially sanctified of God to the same end But are these holy duties so tyed and appropriated to the Lords holy Sabbaths and on the other side are we so bound to vncessant labour in the ordinarie duties of our worldly callings for the whole space of the sixe dayes of the weeke Duties commanded Libertie of Sabbath Sixe dayes labour that we be exempt and discharged from all holy dutie of Gods worship vpon those dayes We may not vnderstand the Commaundement so for as it is lavvfull for a man to do such bodily vvorkes and labours as be necessarie euen on the Sabbath day in such maner as hath bene alreadie ansvvered so yea much rather is it lavvfull yea euen the bounden dutie of all the seruants of God vpon euerie one of the sixe dayes in the vveeke to spend so much time in the holy and spirituall duties of Gods vvorship as he shall find necessarie to keepe his heart vvith God and by prayer morning and euening to commend himselfe and all his affaires and the vvhole Church of God to the continuall protection and blessing of God Further also it is lawfull yea the bounden dutie of euerie one not hindred by some necessarie let to cease his ordinarie vvorke or honest recreation or delight to heare the sermon if there be anie on the vveeke day yea to spend the vvhole day vvhen it is commaunded either for the publike fast or for a publike thankesgiuing and holy feast to the speciall honour of God according to the speciall occasion which he himselfe shall giue thereunto Hitherto of the good duties commaunded whereunto also belongeth that speciall point of the gouernours dutie mentioned in the beginning of our interpretation but because the occasion of this consideration is expresly giuen in the negatiue part of the Commaundement whereunto we
a reasonable fee. The duties of the Phisition or Surgion are that first he seek out the disease of his patient that then he minister the most fit medicines that he pray for a prosperous cure that he accept of a competent reward The duties of such as exceede other in number of yeares or in measure of gifts and graces are that they helpe the rest with their godly aduice and counsell and that they go before them as good patternes in all wise and holy conuersation Reade Titus chapter 2.1.2.3 and Psalme 107.32 These are the duties of superiours toward their inferiours But what if they do not their duties as they ought but deale dishonourably c. are inferiours then discharged of dutie so that we stand not thenceforth bound to honour our parents Princes c. according to their seuerall places and degrees of honour which God hath bestowed vpon them Albeit if they be very wicked specially against the true religion of God we cannot euery way and so fully honour them as if they did performe the duties of their places to the honour and glorie of God neither indeede are they worthie of it yet for the Lords sake How honour worship due to men differeth from that which is due to God and in dutifull regard of his commaundements and ordinances in so much as all the powers that be are ordained of God we stand bound so farre to honour them as we do not dishonour him to obey and bow to them so far as vve do not disobey and lift vp our selues against him Yea euen in all things are we to submit our selues to them so as in nothing we rebell against him we must be thankefull to them so farre as we shew not our selues vnthankefull to him And aboue all things we must remember to pray earnestly to God for the most wicked of them that it might please him of his infinit mercie to turn their harts and to giue them grace to do their duties faithfully that so they may haue more worthie honour both before God and men But as touching all humane infirmities of those that be otherwise both good and godly it is the dutie of euerie one patiently to beare with them yea as much as we may to couer and hide them that they breake not forth to their dishonour eyther among our selues or in the sight or hearing of anie other It is true as we are instructed from the example of Sem and Iapheth Gen. 9.23 And further touching wicked Kings and Princes that it is our duties to pray for them we learne from the Apostles who so charged Christians to do while yet they were enemies to the Gospell Neuerthelesse if they commaund vs any thing contrarie to the word of God we must obey God rather then man For in that respect we haue no father king or maister c. but God alone c. Here might we come to the negatiue part of this Commandement but for the remouing of a certaine scruple I pray therefore let vs stay our course awhile seeing it giueth occasion of a very good and necessarie instruction In so much as all honour belongeth vnto God and we are commaunded to worship him alone Matth. 4.10 1. Tim. 6.15.16 c. yea in this respect Peter reproueth Cornelius for bowing downe very low to declare his honourable and reuerend estimation of him Acts 10.26 And Reuel chap. 19.10 and againe chap. 22.8.9 euen the Angell of Christ reproueth Iohn twise for bowing downe low to giue honour vnto him and biddeth him worship God How honour and worship due to God differeth from honor and worship due to mē And Iob 32.21.22 I may not giue titles to man c. How therefore may we account anie men honourable and worshipfull accordingly yeeld them the outward gestures and titles of honour and worship and yet not defraud God of that which is proper and due vnto him To the clearing of this point we must necessarily put a great difference betwixt diuine honour and worship which is onely proper to God and ciuill honour and worship which God himselfe permitteth yea commaundeth to be yeelded of man vnto a man Shew what that difference is We honour and vvorship God immediatly for his owne sake that is to say we bow the knees both of our bodies and also of our soules before him and we are most humble and hearty sutors vnto him in all things according to his will with sure trust and confidence in his mercie and with an acknowledgement euen from the bottome of our hearts that he onely is of most high and excellent maiestie aboue all superioritie and degree either of earthly Prince or heauenly Angell and so consequently we acknowledge him worthy more reuerend honour and vvorship then can possibly be yeelded to him of our selues or of anie of all his creatures But all the honour and worship vvhich vve giue vnto men vve yeeld it onely in and for the Lord that is to say although vve bow not onely the knees of our bodies but also the affections of our mindes and spirits before them as in the sight of God and though as our necessities duties require we do somtimes make our humble sutes supplications to them neuertheles we knowing that as our honor worship toward God is alwaies too short and fayling so this vnto men may be excessiue too much therfore vve alwaies retayne and hold this perswasion in our hearts that euen our highest superiours here vpon earth are but the instruments of Gods goodnesse toward vs from heauen though indeed they be his very honourable instruments that all their power is limited according to the good pleasure of his diuine vvill Neither do vve yeeld vnto them or aske of them or feare and expect from them any thing which God hath reserued as proper and entire vnto himselfe Sinnes forbidden This is a true difference indeed and if you shall expresse this last point by some particulars you shall make the whole matter much more plaine Rehearse therefore some of those things which God hath reserued wholly to himselfe and are onely to be sought and expected from him We do not seeke to anie earthly Superiour or Power whether parent or Prince or anie other for the gifts and graces of Gods Spirit nor for the inheritance of his heauenly kingdome no neither do we seeke to them for health and preseruation in time of plague and sickenesse nor for fruitfull seasons and plentie in the time of dearth and famine c. but to God onely as the author and giuer of them If they wrong vs God is righteous and will do vs iustice though they shold kill our bodies yet God will saue our soules Hitherto of the affirmatiue part of this fift Com. of almightie God the God of all diuine honour worship and glorie Now on the contrarie what are the euils and transgressions which the Lord forbiddeth in it c. The Lord hauing in this
for the compounding of all matters of strife and variance vvith a circumspect care of our ovvne parts to auoid all occasions of giuing offence to any so much as lyeth in vs. These indeede are the vertues which appertaine to innocencie and harmelesnesse according to the Commaundement of our Sauiour Christ Be ye simple as doues Matth. 10.16 Shew now which they be that belong to helpefulnesse They may be referred to three heads Which are they of the first sort They are such as belong to peace-making betvveene neighbours and brethren offended as louing persvvasion and gentle intreatie yea euen a certaine compelling of them to be friends if possibly they may by any meanes be ouercome Which are the vertues of the second sort belonging to helpfulnesse They are such as serue to the iust repelling of iniuries VVhich are they They are lawfull reuenge and holy fortitude What meane you by lawfull reuenge Lawfull reuenge is vvhen vvithout all hatred or bitternesse against the person of the offender and onely in pure zeale against iniurious dealing the vnreasonable and obstinate partie which by no priuate perswasion vvill be intreated is pursued in course of common iustice before the magistrate vntill vpon iust information and sute he haue receiued his due punishment if it may be obtained or at the least be brought to yeeld himselfe to surcease from his former iniurious and mischieuous course VVhat is that vertue which you call holy fortitude Holy fortitude is that godly boldnesse or stoutnesse of courage vvhich is imployed in the priuate defence of the innocent partie vvhen for the present he is in extreame and vrgent danger of his life or of any other imminent mischiefe from his malitious and vehement aduersarie but cannot enioy so speedie protection and defence from the publike magistrate as his necessitie requireth Hitherto of the second sort of the vertues belonging to helpefulnesse Which are the third sort They are such as belong to the well placing and bestovving of benefites for the refreshing and comfort of life Let vs heare you make rehearsall of them as you haue done of the former The first is kindhartednesse or goodnesse as the scriptures do call it vvhich is a generall readinesse and disposition of the mind and vvill of a man to helpe and succour for the preuenting of all extremitie of euill to the vttermost of a mans povver The second is mercifulnesse or tender and bovvel-like pitie and compassion vvhich is a more particular readinesse and disposition of the mind and vvill to helpe and succour vpon the beholding of any present necessitie or miserie The Equitie The third is friendship or friendly dealing for the cherishing and increasing of mutuall loue among neighbours and friends though they be in no necessitie The fourth is vvell vvishing and prayer euen for our enemies and ill willers with the practise of loue and kindnesse both in word and deede for the ouercomming and winning of them to the loue of God and of his truth and of our selues if it may be Hitherto of the interpretation both of the negatiue and also of the affirmatiue part of this Commaundement Let vs now come to that which remaineth to be yet further considered as belonging to the same And first what is the equitie of it First because God hath created vs and giuen vs life and many excellent gifts according to his owne diuine image likenesse Secondly because he hath giuen vs beeing and life to singular ends and purposes Thirdly because the taking away of life is the bereauing of him from whome it is taken of all the benefits blessings which God hath giuen for the ioy and comfort of life Fourthly because he that murthereth and taketh avvay the life of another destroyeth the image of God first in himselfe and then also maketh himselfe guiltie of his owne death Fiftly because through the benefite of this Lavv of God vve enioy our ovvne liues in safetie and peace Sixtly because God hath so disposed of his manifold gifts according to the manifold necessarie businesses and labours of this life that euerie one standeth in neede of the helpe or seruice of the other But most of all because vve being by the grace of God Christians are not onely by creation and naturall birth of one and the same kind of flesh and bloud but also by regeneration nevv birth in Christ Iesus vve are by a more neare and holy bond ioyned together in one spirit baptised vvith one Baptisme nourished vp as at one table in the house and family of God appoynted to the same euerlasting inheritance of glorie in the life to come if vve shall liue peaceably and godly as becommeth the children of God the time of our short and transitorie life here in this world The equitie of this holy and iust Commandement of God resting vpon so many excellent grounds and reasons The Curses doth not onely iustifie the commandement it selfe but also confirmeth all the curses which God the righteous giuer thereof threateneth against euerie transgression of it To the rehearsall of which curses from the testimonie and repetitions thereof out of the booke of God we are now in the course of our order come Wherefore first of all what is the curse of this Law of God against the grieuous sinne of murther In the ciuill course of Gods iustice allowed also euen by the light of naturall reason in all nations it is the temporall and bodily death of the murtherer and by the eternall sentence of God the death both of body and soule for euer and euer For so vve reade first in the 35. chapter of the booke of Numbers and then Reuel chap. 21.8 Murtherers shall haue their part in the lake that burneth with fire and brimstone which is the second death Here let vs note that as there are degrees of murther some more horrible then other so the punishment thereof shall be from the diuine sentence of God for euer Yea euen among men we see the practise of this equitie that he which shall but intend the murthering of his Prince is more shamefully executed then if he should haue committed the act of murther against a priuate man And the heathen knew not what punishment might be deuised miserable and execrable enough for him that should murther his father or mother Let vs note also that though there are diuerse kinds of practises and courses which murtherers take to bring their wickednesse to passe some seeking to hide their sinne one way and some another yet howsoeuer they go to worke they are euerie way accursed in the sight of God Hereof let vs see some testimonies What is the curse against such as though they lay no violent hands vpon a man yet commit murther vnder a colourable pretence of iust and lawfull proceeding We may take king Ahab for a memorable example vnto vvhome the Lord saith by his Prophet Elijah Hast thou killed and gotten possession In the place where dogges licked the bloud
it because of the trouble and charges of it which grow by increase of children c. For they therein plainely bewray against themselues that they are without true conscience and remorse of sinne and that they are also voide of faith in Gods fatherly prouidence c. Yet so as againe we are to remember that mariage must not be rashly and inordinately hasted before the time But now as touching those few which haue the gift to liue chastly in single life is it in no wise lawfull for them to marrie They are not forbidden to marrie Neuerthelesse when God hath giuen the gift and so long as it pleaseth him to continue it they that haue receiued it shall do best who will haue care to vse it in their single estate so long as they may bring most glorie to God by their abstayning from seeking a wife It is true and so are the words of our Sauiour Christ Mat. chapter 19. concerning this matter to be vnderstood where he saith verse 12. in the end of the verse He that is able to receiue this let him receiue it And so also is the Apostle Paul to be vnderstood in his whole disputation about the same question 1. Cor. the 7. chapter Hitherto of the interpretation of this seuenth Commaundement both touching the euils forbidden and also concerning the vertues and good duties commaunded The equitie of it commeth now to be considered Shew you therefore what the equitie of it is The equitie of this Commaundement may be considered diuerse vvayes How is that First in respect of God the author and giuer of it Secondly in respect of euerie one to whom it is giuen apart The Equitie Thirdly in respect of the Church and common wealth of God more generally and ioyntly considered First therefore in respect of God himselfe what is the equitie of it First because God our heauenly Law-giuer is in himselfe most pure and holy therefore it is most meet that he should forbid his people all vncleanenesse and on the contrarie commaund all puritie and cleanenesse both of soule and body Secondly in so much as the continuall propagation increase of mankind as vvell as their first creation is belonging vnto God it is likevvise very meete that he should appoynt the vvay and meanes of the same increase and not that it should be left to mans owne wandring and inordinate lust Thirdly because he hath sanctified and appoynted mariage for a most gracious and comfortable remedie against all vncleanenesse Fourthly because he hath adopted our bodies aswell as our soules to be the temples of his holy Spirit and members of the mysticall bodie of our Sauiour Christ. Finally seeing all lawfull promises couenants and bargains are to be performed yea thought it be to a mans hinderance as vve reade in the 15. Psalme it is much rather euerie vvay equall and meete that the couenant of mariage be especially regarded seeing aboue all other humane contractes this is honoured vvith the title of the Couenaunt of God Thus therefore in respect of God we see how great the equitie of this Commaundement is What is the equitie of it in regard of our selues more particularly considered It ariseth from the former ground for in so much as God hath aduanced vs to especiall dignitie aboue all brute beastes and euerie kind of his vnreasonable creatures it is meete that euerie of vs should seeke the increase and propagation of our ovvne kind and generation in a more holy and honourable manner and vvay then anie of them do and accordingly both in mariage and out of mariage to possesse our bodies in more holinesse and honour then they do according to that which hath bene answered before And further also because the sinne of bodily vncleanenesse bringing a speciall reproch vpon the person of euerie offender as that which a man committeth more directly against himselfe then anie other sinne So indeede doth the Apostle Paule reason in the place before alledged 1. Cor. 6. verse 18. Fly fornication euerie sinne that a man committeth is without the bodie but he that committeth fornication sinneth against his owne bodie Wherefore let vs reason here againe as the Apostle hath taught vs in the 15. verse of the same chapter Shall I then take the members of Christ and make them the members of an harlot God forbid As though he should say Fic vpon that And much rather then let vs reason shall I take the members of Christ and cōmit any sin of incest or rauishmēt or against the law ordinarie course of nature God forbid Yea with most deepe detestation against all such abominable sinnes let vs say againe and againe and the Lord giue vs grace to say in truth of heart God forbid Farre be it from anie of vs once to thinke to do so The very brute beastes would then condemne vs for they shew themselues more orderly then so Now what is the equitie of this pure and holy Commaundement in respect of the common wealth and Church of God more generally and publikely considered First because by fornication and adulterie they are cumbred with the mixture of a base and cursed posteritie Secondly because the right of inheritance is thereby many times wofully interrupted specially in the base discent of noble men and Princes Finally because by the wicked and bold example euen of a few specially if they be of high place and calling many are easily emboldened to commit much filthinesse till the whole land be filled with adulteries as the Prophet Ieremie complaineth in the 10. and 11. verses of the 23. chapter of his prophesie Hereby as the same Prophet in diuerse other places complaineth the iudgements of God were hastened against the land The Curses for because of adulteries and others as he saith in the same chapter the land mourned and the pleasant places of the wildernesse were dryed vp c. Hence therefore we haue a fit occasion to come to inquire of the curses and punishments which God in his iustice threatneth against the transgressions of this his so equall and pure a Law And first what is the curse against adulterie The curse is manifold according to the manifold trespasse of this sinne Let vs consider diligently of them rehearse you as shortly as you can which they be In the ciuill course of Gods iustice commaunded and practised among his people Israell it was bodily death if it came forth to light Yea euen among all heathen people and nations God prouideth that this sinne hath bene vsually punished either with death or some other very grieuous and sharpe punishment to the singular reproch of the offenders in the midst of them And whereas this sinne of adulterie is oftentimes kept secret from the knowledge and sentence of the earthly iudge it meeteth notwithstanding with sundrie curses from the diuine iustice and vengeance of God such as are either barrennesse of the wombe or cursed of-spring or monstrous conceptions or with some one grieuous bodily
this life and the things that belong to the comfort thereof Of this kind of more open and professed theft there was a most grieuous practise of man-stealing among the Israelites selling them to the heathen What is the punishment which God in his ciuill iustice appointeth vnto it That thiefe shall dye saith the Lord so shalt thou put euill away from among you Deut. chap. 24. verse 7. This is a very great sinne to betray any mans libertie specially the libertie and freedome which any of Gods people haue with their brethren in the worship of God c. as Dauid complaineth in the 1. of Sam. 26.19 And therefore the punishment of this theft is increased by a more grieuous temporall punishment The greatnesse of this sinne may euidently appeare by the contrarie patronage which the Lord graunteth vnto him that shall flie from the heathen to his people for the loue of their religion as we reade Deut. 23.15.16 Thou shalt not saith the Lord to Israel deliuer the seruant to his maister which is escaped from his maister vnto thee He shall dwell with thee euen among you in what place he shall chose in any of thy cities where it liketh him best thou shalt not vexe him c. Of this kind of sinne as hath bene shewed before is the stealing away of any mans daughter or sonne out from his gouernement though it be not to sell them to straungers but to marrie them at their disposition they hauing no right to deale in that action And seeing it is of this kind of sinne it cannot be doubted but the like curse and punishment from the wrath of God belongeth vnto it And though any be spared in this life yet without repentance no thiefe shall escape the spirituall sentence and iudgement of God as 1. Cor. 6.10 No thieues shall inherite the kingdome of God What is the curse against the publike magistrate whosoeuer amongst them either inferiour or superiour do execute iniustice vnder pretence of iustice he sitting in the seate of iustice and specially when he doth it against the fatherlesse and widow In the 23. chapter of the Prouer. vers 10.11 thus we reade Remoue thou not the auncient bounds neither enter thou into the fields of the fatherlesse For he that redeemeth them is mightie he will defend their cause against thee And Deut. 27.17 Cursed be he saith the Lord which remoueth his neighbours mark and all the people shall say Amen Likewise verse 19. Cursed be he that hindreth the right of the straunger the fatherlesse and the widow and all the people shall say Amen Here againe call to mind the iudgement of God against king Ahab and Queene Iezabell for their cruell iniustice against Naboth Reade also Prou. chap. 22. vers 22.23 and Ierem. 22.13 c. 24.25.26 Amos 4.1 c. Micah 3.9.10.11.12 Zephan 3.1.2.3 What is the curse against such Land-lords as ioyne house to house and lay field to field that they themselues may dwell alone The Lord pronounceth a fearefull wo against all such Isa chapter 5. verses 8.9.10 Wo vnto them saith the Lord by his holy Prophet that ioyne house to house and lay field to field till there be no place that you may be placed by your selues in the midst of the earth In my hearing that is in the Prophets hearing saith the Lord of hostes Surely many houses shall be desolate euen great and faire without inhabitant For ten acres of the vineyardes shall yeeld but one Bath and the seede of an Homer shall yeeld but an Ephah What is the curse against the priuate person which practiseth theeuish deceite in some honest calling and vnder the profession of Gods true worship and religion The gathering of treasure by a deceitfull tongue saith king Salomon is vanitie tossed too and fro of them that seeke death Prouerbes chapter 21.6 Reade also Prouerbs 13.11 The riches of vanitie shall diminish And chap. 22.16 He that oppresseth the poore to increase himselfe and giueth to the rich shall surely come to pouertie Reade also chap. 20.17 Amos chapter 8.4.5 c. and Micah 6.10.11.12 c. the curse threatened against those that vse false weights and sell corrupt wares for good And no maruell for the false ballances are abomination to the Lord Prou. 11.1 Reade also Zacharie chapter 5.2.3.4 where note the grieuousnesse and greatnesse of the curse from the description of the greatnesse of the booke which was represented to the Prophet And note also that when vniust dealing is countenanced by lying and swearing that the theft is made the more hainous thereby And yet alas this practise is vsuall almost in euerie occupiers shop c. And therefore iustly may we feare that the grieuous curse of God is euen alreadie entring in at the doores c. A speciall iudgement of God as I haue heard it verie credibly reported fell vpon an Ostler in the citie of Norwich who fell in dispaire of Gods mercie because he had defrauded the poore trauelling horses in their allowance of hay and prouender Yea in the terrour of his conscience he thought his sin the more vnpardonable because he had iniured the pore beasts which could not complaine of the sinfull wrong done vnto them c. What is the curse against him that keepeth backe the hyred seruants wages The Lord will come neare to iudgement and be a swift witnesse against such Mal. 3.5 And Iames 5.1 many miseries shall come vpon them Reade also Deut. chap. 24.14.15 What is the curse against the seruant that practiseth deceit for his maisters aduantage In the day of the Lords sacrifice I will visit saith the Lord all those that daunce vpon the threshold so proudly vvhich fill their Maisters houses by crueltie and deceit Zephan chap. 1.9 What is the curse against him that is any way partener with a theefe though he be not the principall agent He that is partner with a theefe saith king Salomon hateth his owne soule Prou. chap. 29. verse 24. Reade also Psal 50. vers 18.19.22 Hitherto of the curse against all vniust increasing of men their owne selues with the impouerishing of others Now further as touching those that commit iniustice by their not vsing of their owne goods which they enioy as they ought to do First and formost what is the curse against the couetous and niggardly person He that maketh hast to be rich shall not be innocent Prou. 28.20 and verse 22. A man with a wicked eye hasteth to riches and knoweth not that pouertie shall come vpon him And againe chap. 21.5 But more then this No couetous person shall inherite the kingdome of God 1. Cor. 6.10 Reade also Prou. 1.19 Sed consule Tremel And Isaiah 57.17 Ezek. 22.12.13 Reade also a more generall curse Isa 24.1.2.3 This is the curse of the couetous person but you haue not yet shewed the curse of the niggard What is that He that spareth more then is right surely commeth to pouertie Prou. 11.24 See more of this in the curse
is no man For this generall signification of the word neighbour reade Luk. chap. 10. verse 29. c. to the 38. Now touching the second point who is he whom God forbiddeth to beare false witnesse All stand streightly charged here vvithall but specially they vvhose false testimonie may do most hurt and namely such as be in credite vvith great persons and such as are called foorth to giue vvitnesse in any vveightie matter vpon their oth To this purpose consider the admonition of Iohn Baptist to those souldiers that would know of him what they should do The holy seruant of God being as wise as zealous knowing that they might do speciall hurt by their false accusation against any to their Captaine he giueth them speciall warning against this sinne Luk. chap. 3.14 The like is to be said of all other in any like place wherein they may procure any speciall mischiefe by the same meanes The third point followeth Sinnes forbidden Shew therefore what it is for any to beare false witnesse against his neighbour To beare false witnesse is to vtter and affirme any vntruth how litle soeuer the same may either discredite or impayre the good name of any man or procure any other the least hurt or daunger against him either in life honestie or goods and specially if it be against the spirituall happinesse and saluation of his soule It is true false witnesse reacheth as farre as doth all that for the which anie man may be worthie to be either iustified or condemned in the sight of God or men as may be particularly exemplified through euerie Commaundement both of the first and also of â—he second Table And further though this sinne of false witnesse bearing is grieuous in the least degree yet it is to be esteemed more hainous according to the greatnesse of the accusation which is falsely laid to the charge of any man specially of such a man as hath best deserued to be well spoken of c. False accusation in capitall matters is more hainous then in matters otherwise penall in matters belonging to God more then in matters pertaining to men a certaine proportion of one degree of sinne compared with another before the magistrate and by oth more then priuately and by bare affirmation deliberately more then rashly by writing or open printing more then by word of mouth by a Magistrate or Minister of the word more then by a priuate person against a societie more then against one person against whole Churches and nations more then against some few among them Finally God forbidding false witnesse in the matters of the naturall life and bodie must needs be vnderstood much rather to forbid false witnesse to the euerlasting perill of mens soules which are more precious then their bodies and whole outward and worldly estate But not only the first inuenter of the false accusation is here condemned of whom it is said He that inuenteth slaunder is a foole that is to say a wicked man Prouerbes chapter 10.18 but also he that is ouer-light of giuing credite to it or to anie vncertaine rumors of whom also it is said The foole beleeueth euerie thing Prou. 14.15 Reade also Exod. 23.1 Yea it is a sinne in anie not to stay and suppresse such flying reports as we are after more fully to consider And for this cause it is that God giueth the magistrate especially so speciall a charge as he doth to examine the false witnesse verie diligently and that no man should be condemned vnder two or three witnesses Exod. chap. 23.6.7.8 and Deut. 17.14.6.7 and chapter 19.16 c. Reade also Iohn 7.51 But that we may proceed Is false witnesse borne onely by affirming a falshood or open vntruth against a mans neighbour No for false witnesse may be borne by the deniall and gaine-saying of that which is true There is like reason of either of these This was the sinne of Zidkijah the son of Chenaanah against Micaiah 1. King 22.24 It is an euill that is generally verie readie with all of vs specially concerning our owne excuse if there be not the greater grace See in the example of Sarah Gen. 18.15 yea though she was a good woman That which we will do for the excusing and benefiting of our selues as we take it we will not sticke if naturall corruption preuaile to do the like to the hurt of him whom we take to be our enemie we will denie or lessen all the good which he hath done c. This kind of bad dealing there is no doubt but the Lord condemneth it for false witnesse bearing But some man peraduenture will aske what if my false witnesse may helpe my good neighbour and be no hinderance to anie other either friend or fo may I not in such a case make that lye which they beautifie with the name of an officious or dutifull lye VVhat is to be said to this No euill must either be done or spoken that any good or profite may come of it Neither in truth can any good fruite come of it but rather it will proue ouer officious and hurtfull specially to the euill doer or speâ—ker himselfe if God do not pardon it God the author of all that is good and true yea who is all only goodnesse and truth he will doubtles work further them by true dealing and true speaking and therefore doth streightly require that we serue his blessed prouidence onely in the way of truth reade Rom. 3. verses 4.5.6.7.8 It is true that in some cases God hath borne with the weakenesse of his seruants this way when in their hearts they haue minded to serue his good prouidence but haue failed in their right choise of the right way and meanes as Rebecka and Iaakob did for the obtaining of the blessing Gen. 27. and the mid-wiues of Egypt for the preseruation of the liues of the male-children of the Israelies Exod. chap. 1. and Dauid for the preseruation of his owne life 1. Sam. 21.1.2.3 and verses 12.13 But such examples being as it were out-rules cannot be followed without great daunger to those that will of purpose draw them to an inordinate course of imitation Is there no way else whereby a man may beare false witnesse against his neighbour Yes he may do it also by misconstruing and deprauing either the meaning of his vvords or the purpose and intent of his actions After the former maner of deprauing the words and meaning of the speaker were the aduersaries of our Sauiour Christ false witnesses against him reade Iohn chap. 2.19 compared with Matth. 26.60.61 and chap. 27.39.40 wherein that was fulfilled which we reade Psal 35.11.12 And thus also dealt the false witnesses and accusers of Stephen and of the holy Apostles of our Sauiour Christ Acts 6.11 and chapter 7.58 and chap. 16.20.21 After the latter maner was Ahimelech accused by Doeg 1. Sam. 21.7 and chap. 22.9 c. And Nehemiah by Sanballat and Geshem Nehem. chap. 6.5.6 c. and our Sauiour Christ
willing according to his knowledge in a due course of inquirie to giue witnesse to the truth yea it is euerie mans part carefully to obserue and marke those things which it is fit for them to know The Curses that they may as occasion shall require be meet witnesses of the truth It is not a sufficient excuse for a man to say I know not what to say to it wheras he might haue known if he had listed Euen as we would gladly haue the iust testimonie of others for the clearing of our selues c. so ought we to be willing to yeeld ours for the benefite of other And likewise as we would be loth that so precious a iewell as a good name is and that so sweete a fruit as is louing fauour which groweth from thence should be stolen as it were out of our gardens by any false witnesse lyes and slaunders so ought we of the same equitie to take heede that we defraude not or spoile anie of their good name and estimation by the same vniust wicked practises Moreouer the equitie of this point appeareth in so much as false witnesse lying and slaundering is the common harbourer and vpholder of all sinnes and also an enemie to all vertue and godlinesse both in deprauing thereof and also in denying all iust defence and succour thereunto We are come to the last point How can you shew the equitie of this Commaundement in respect of our profession of the name and religion of God Because they that slaunder and defame any their good neighbours and brethren and they also themselues who walke not answerable to their profession do giue occasion to the enemies of Gods true religion to blaspheme and speake euill of the most holy and reuerend name of God So it is said indeed of king Dauid that by his grieuous sinne of adulterie and murther he caused the enemies of the Lord to blaspheme 2. Sam. 12.14 And more generally it is said of the wicked Iewes that through their breaking of Gods Law they dishonoured God and that through them the name of God was blasphemed among the Gentiles Rom. 2.23.24 Now surely this is the most vnequall thing that can be that God who honoureth his people with putting his name vpon them and in calling them to the profession of his heauenly kingdome and glorie it is the most vnequall thing that may be I say that God should be dishonoured by them Ought ye not saith that honourable Nehemiah chap. 5.9 to walke in the feare of God for the reproch of the heathen our enemies So the equitie of this Commandement and of the third is in this respect the same And the rather also is it vnequall that one Christian should slaunder an other because the enemies of Gods truth are ouer readie to seeke the diffamation and slaunder of vs all though we be carefull to maintaine the credit one of another so much as in truth and equitie we may The equitie of this Commaundement being thus manifold and great no maruell though God in his iustice hath threatened and assigned so manie and great curses or plagues and punishments to the transgressions of it These curses therefore let vs now come vnto for this is the place wherein we are according to our order to consider of them And first what is the curse and punishment of those that beare false witnesse vpon their oth before a Magistrate The punishment of such in the ciuill course of Gods iustice vvas appointed to be the same vvhich they by their false vvitnesse vvould haue brought vpon their neighbour as we reade in the 19. chap. of Deut. from the 16. verse to the end of the chap. And Deut. 27. vers 17. and 19. such as are instruments of wrong this way they are by the consent of the people of God euen according to his commaundement pronounced accursed before the Lord. So indeed we read expresly in those places of holy Scripture and there is no doubt that God who commaundeth ciuill Iudges to vse this seueritie against the bodies and outward estate of false witnesses will be behind in the execution of his diuine iustice both vpon their bodies and also vpon their souls whosoeuer shall not haue grace to repent them earnestly of so great and grieuous a sinne And notwithstanding the course of ciuill iustice among vs is more slacke then that of the Lords in Israell and by somuch more failing and vnperfect then that was yet it is no small punishment or curse and reproch that the periured person is disabled from the credite of giuing testimonie in anie matter of iudgement so long as he liueth And further also cōcerning the more heauy curse against the false witnesse reade Prou. 19.5 and in the same chapter vers 28.29 And againe chap. 21. verse 28. where the often repetition argueth the speciall displeasure of God against this sinne as against that which is greatly abhorred of him according to that we reade Prou. 6.19 and Psalm 59. from 〈◊〉 11. verse where reade a fearefull imprecation against the periured person And thus we may by very plentifull and authentick witnesse perceiue that the false witnesse shall be surely and seuerely punished Now what is the curse against the wicked iudge or Magistrate who shall without diligent sifting of the false witnesse admit and allow his false testimonie and accordingly giue a wrong sentence He that saith to the wicked thou art righteous him shall the people curse and the multitude shall abhorre him Prou. 24. verse 24. yea the Lord himselfe doth abhorre him Prou. 17.15 How then should he not stand fearefully accursed Reade also Prou. 29.12 Such a prince must needs make wicked proceedings and so haste the curse of God against himselfe What is the curse against the common and vnconscionable lyer We haue partly seene it in the curse of the false witnesse from the testimonies of diuerse holy Pro. thē rehearsed And we may see it further Prou. chap. 12.19 The lying tong shall soone vanish the deceit of such shall turne to their owne hurt according to that which followeth there in the next verse And in the same chapter the 22. verse Lying lippes are an abhomination to the Lord. Wherefore also it is written Psalm 5. the 6. verse The Lord will destroy them that speake lies And Reuel 21.8 All lyers shall haue their part in that lake which burneth with fire and brimstone which is the second death Reade also Reuel chap. 22. verse 15. and Psalm 31.18 a vehement imprecation against lyers and namely against that doggish Doeg Psalm 52.3.4.5 Among men also this is a iust recompence against the lyer from the hand of God that he shall not be beleeued though he speake the truth And finally note that as the sinne of lying is increased by common swearing so also shall the curse be the more heauie against such Reade here againe Zacharie 5.4 But let vs hast forward What is the curse against the priuie and malicious backebiter
when a Minister of Gods word may be translated as it were and remoued from one people to another But that must be in an orderly course when it may be discerned to be more to the glory of God c. and not to serue the priuate humour of this or that man which will say such a one shall go for my money and so contemne all other c. The first of the things in this answer are so plaine in themselues that they need no further speech or allegation for the proofe of them In a word the coueting of any thing of our neighbors whatsoeuer is couetable if we may so speake or in any respect desireable all is forbidden in this CoÌ„mandement For so the Lord himselfe speaketh in his holy language both in this Commamndement and in many other places where he vseth a word from the which all things of desire or which be as we say in request among men take their name as Gen. 3.6 where Eue iudging the forbidden tree to be a tree to be desired gaue place to her desire or coueting eye and so brought euill lust into the world So Iosh 7.21 in the confession which Achan maketh I saw among the spoile saith he a goodly Babilonish garment c. and I coueted them and tooke them And euery where in the holy Scriptures things not to be coueted or desired from our neighbour they are called from this word of desire as vessels of desire for precious vessels Dan. 11. verse 8.38.44 And Prou. 21.20 In the house of the wise is pleasant treasure or as the word is a treasure of desire that is which men count worthy to be desired And Isa 32.12 fâ—â—elds of desire for pleasant fields And Amos 5.11 vines of desire for pleasant vines And generally all precious and pleasant things are called such things as be desirable Lament 1.10 The enemy hath stretched out his hand vpon all her desirable things c. And now from this repetition of things both mentioned and also more generally to be vnderstood which God forbiddeth vs to couet let vs obserue that the reason hereof is because the corruption of our nature is so plentifull in this euill of coueting that our neighbour cannot haue that thing of the bountifull hand of God which our hearts cannot affoord an euill lust after it c. Furthermore also we may from hence well perceiue that it is not lawfull for vs to wish any of the same things to any friend to the hurt of our neighbour which we may not wish to our selues for this were to preferre our affection to our friend before the good-will and pleasure and most wise prouidence of God who hath otherwise appointed and disposed thereof Moreouer seeing we may wish no good thing from our neighbour either directly to our selues or indirectly to any of our speciall friends let vs note well that we may much lesse and so not without greater sinne wish our neighbour any dammage or hurt Duties or rather the grounds of all good dutie commanded either in body or soule goods or name wife or child seruant or cattell c. Neither let vs forget here that the same coueting which is forbidden to euery man concerning his neighbours wife the same I say is forbidden to euery woman concerning her neighbours husband c. Finally that we may briefly comprehend all which we may not couet let vs consider the admonition and charge of the Apostle Iohn concerning the things which we must not loue to the hinderance of loue either toward God or our neighbour as we reade in the 1. Epistle of Iohn chap 2. verses 15.16.17 where he deuideth lust into three branches as it were The lust of the flesh the lust of the eye and the pride of life So that accordingly doth the Lord forbid all couetousnesse of the mind after riches all voluptuousnesse of mind in desire after pleasures and all ambitious desire of honour Thus much therefore concerning the euils forbidden in this Commandement Now let vs come to see on the affirmatiue part what good things God commandeth in the same Shew which they be First God staightly requireth that euery of vs do dispose of our minds to stand fully satisfied and contented vvith that portion of blessing both spirituall and belonging to this life vvhich he of his diuine vvisedome and grace alotteth vnto vs from time to time vvhether it be plenty or vvant more or lesse following our present businesse and vsing all lawfull meanes vvith a quiet mind and vvithout any distrustfull care for the morrovv paitently vvaiting vpon God vntill it shall please him in his good time and by his most gracious and prouident hand to better our estate Secondly that vve haue our hearts and minds readily and constantly inclined and bent to reioyce at all the mercies vvhich God hath already or shall hereafter bestow vpon euery of our neighbours in what measure soeuer it be Thirdly that vve do studiously deuise hovv vve may do them most good and from the secrets of our soules desire and long after their further benefit as may stand vvith the good-vvill and pleasure of Almighty God Fourthly that on the other side vve be ready to lament whatsoeuer falleth out vnprosperously against them and that we be vvilling to our power to procure the remedying of the same according to all the Commandements of the second Table of the Law going before Finally that vve do earnestly and constantly settle our selues to bewaile resist and suppresse all contrary lusts motions and temptations which shall at any time arise in our hearts vvhatsoeuer they be Or more briefly thus The Lord our God requireth of vs in this his last Commandement first originall righteousnesse and perfect loue toward our neighbour as the ground of all good duties toward them according to our first creation Secondly he commandeth vs the immediate fruites of the same originall righteousnesse and perfect loue of our neighbour in all righteous and louing thoughts and motions of the heart tending to the greatest good which we may procure vnto them ioyned also with the deniall of our selues and all that selfe-loue and pride which through the corruption of nature aboundeth in vs. But concerning the parts of the answer somewhat more at large For the first point let vs consider that this last Commandement is as one may not vnfitly compare it the Sabbath of the second Table of the Law seeing it requireth such an absolute ceassing of all hatred yea of all vnkindnesse against our neighbour that we may from the perfect ground of loue and tender regard of him onely intend to do him the greatest good which possibly we may Consider of this further from the doctrine of contentment 1. Timothie 6.6 and Hebrews chapter 13.5 and from the doctrine of the right manner of vsing this world and the things thereof both profits and pleasures 1. Corint 7. verses 29.30.31.32 And likewise from the example of the Apostle in an excellent measure
returne to the last point of the first answer that we may more particularly consider from the instruction of Moses to what ends and purposes it pleased God to giue his Law in so fearefull a manner What are those ends and purposes Moses comforting the people against their excessiue feare letteth them to vnderstand that God did not mind by that his dealing to exanimate and amaze them but rather first of all to examine or try and proue them that is to shew them by sensible and plaine demonstration from their owne experience how fraile and sinfull creatures they were in and of themselues without his mercy and grace Secondly he telleth them that Gods meaning was by that meanes to settle his true reuerence and feare in the hearts of their posterity for euer Deut. chap. 4.10 chap. 31.11.12.13 Thirdly that as a fruite of the same his true feare and reuerence they hauing the knowledge of his Law and will might be nourtured and preserued from all witting and willing sinning against him This is indeed a true and short interpretation of the speech of Moses to the people of Israel Concerning euery of these points sundry things were deliuered for a more full instruction the which time will not serue to repeate Let vs therefore come to the generall vses which we are to make of our owne hearing of the same Law of God vnlesse we will be vnprofitable hearers of it yea vnlesse we will heare it to our curse and condemnation and not to our blessing and saluation Shew you which those vses are There are some which we may call the former vses and there be other which we may call the latter Which are they which we may call the former They are these which follow First the Law of God maketh knowne vnto vs the infinite greatnesse of our naturall corruption and sinne What vses all Christians ought to make of the Law Secondly it sheweth vs the infinite greatnesse of that wrath and misery which is due to vs from the iustice of God because of the same Thirdly it is as a Schoole-maister to bring vs to Christ that we might be made righteous by faith through the forgiuenesse of our sinnes and by the imputation of his righteousnesse and that being deliuered from all wrath and misery yea from euery discomfort whith either the Law or our owne sinne and corruption offereth we may be heires of blessing here and of life euerlasting in the kingdome of heauen These are the former vses of the Law concerning the which we are to vnderstand that as in the bodily sicknesse so in the sicknesse of the soule and cure thereof these three things are necessary First that the sicknesse with the causes thereof be rightly discerned and knowne Secondly that a meete and conuenient medicine be sought out And thirdly that the medicine being found out it be speedily vsed and applied First therfore that the Law of God maketh knowne our sin which is both the sicknesse and also the cause of the sicknesse of the soule reade Gal. 3.19 Rom. 3.19.20 chap. 17.7 and verse 13. Reade also how our Sauiour Christ himselfe consenteth by the worke of his Spirit with this vse of the Law Iohn chap. 7. verse 7. and chap. 16. verses 8.9 Touching the second vse it is most answerable to the iustice of God that the same Law which is the meanes of discouering sinne should also make knowne the penalty and punishment of the same Reade Rom. 4.15 2. Cor. 3.7 9. Reade also Deut. 27. Gal. 3.10.11.12 Reade also Psal 45.6.7 Ier. 5.9 verse 30. and chap. 9.9 and chap. 7.19 Ezek. 22.13.14 and 1. Cor. 20.22 Heb. 2.2 chap. 10.28.29.30.31 Reade also Psal 76.7.8 and Psal 130.3 and Amos 3.8 Concerning the third vse which is the last of the former and the most excellent vse of them as that whereunto the other do serue for the benefit of all the elect children of God reade Gal. 3.24 and Rom. 10.4 For the opening of the which point you may remember how it was declared vnto you that the faithfull do find in Christ all sufficient comfort against euery discomfort which the Law confirmeth against vs seeing we do by faith find in him both purity of nature and righteousnesse of life and satisfaction for sinne and intercession with God on our behalfe and therewithal power against sinne and grace to liue righteously in some measure of true obedience to God and finally euerlasting life and glory through the most free and infinite mercies of God To him therefore be all praise and honour and glory for euermore Amen Now let vs come to those which were called the latter vses of the Law Which are they The first vse of the Law after that we are brought by it to our Sauiour Christ is that henceforth it is vnto all the seruants of God a most perfect rule to teach and admonish vs how we are to amend our former wicked wayes and to order and frame our liues anew in all the duties of true righteousnesse and holinesse to the glorifying of the name of God to the assuring vnto our selues the truth of our faith for the peace of our owne consciences and to the good example and profit one of another Secondly it serueth as a continuall watch-man and admonitor to tell vs of our faults that by the rebukes thereof we may be more and more humbled in the sight of God and likewise to shew vs the imperfection and manifold failings of our obedience yea euen in the best things which we do that so it may be a preseruatiue against all false opinion of the worthinesse and merit of our owne workes and as a spurre to stirre vs vp to the care of better proceedings as hauing bene hitherto vnprofitable seruants vnto God Thirdly it is a perpetuall remembrance vnto vs how great our deliuerance hath bene by our Sauior Christ who hath freed vs from infinite sinnes and from the most horrible damnation due to the same to the end that by the same continuall remembrance we do prouoke our owne harts to loue Christ more and more dearely all the dayes of our liues and therewithall also to put vs in mind how infinite the danger is if at any time we should fall away from him Concerning the first of these latter vses of the Law reade 1. Tim. 1.5.6.7.8.9 In this respect also doth our Sauiour Christ returne all that are brought to him by the Law for their redemption iustification and saluation backe againe to the Law for the direction of their life in all the duties of loue both to God and their neighbour as to the end of their redemption And so also do his holy Apostles Reade Ioh. chap. 13.34 1. Epist 2.7.8.9.10.11 Rom. 13.8.9.10 Gal. 5.14 and Iames chap. 2.8.9.10.11 Luke 1.74.75 Neither is there any other knowledge of God faith feare loue c. cōmanded in the Gospell to any Christian and true beleeuer which was not before commāded in the Law