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.
in the very spirit of the mind which the Lord only and our owne consciences is priuie vnto The second Commandement followeth to be considered of vs which concerneth the right manner of the externall and bodily profession and practise of this inward worship of the soule and spirit from the former ground of the true knowledge and acknowledgement of the onely true God and as a fruite of his true faith feare and loue Rehearse therefore the second Commandement of Almighty God Thou shalt not make to thy selfe any grauen Image The Hebrew word is serue Thabhandem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor the likenesse of any thing that is in heauen aboue nor in the earth beneath nor in the vvater vnder the earth Thou shalt not bovv downe to them nor vvorship them for I am the Lord thy God a iealous God c. Is there nothing contayned in all these words but the Commandement it selfe There is beside the Commandement a reason annexed to it Ye say well the Commandement is this Thou shalt not make to thy selfe any grauen Image c. The reason followeth for I the Lord thy God am a iealous God c. And let vs obserue it well for this Commandement in stead of all the rest is set downe in the full strength and beautie and as it were in cōplet armour being furnished both with the threatning of the curse against the transgressors and also with the promise of blessing and holding forth the garland of glory to all that shall obey it Why is that God would in this one let vs see expressely how euery Commandement is to be vnderstood as carying the curse and blessing death and life as it were in the bosome of it But more specially because the imbracing of idolatry whereby the hart is drawne away frō the true spirituall worship of God is as it were the dissoluing of that mariage-couenant which God hath vouchsafed to enter with his people and their posterity euen as on the other side faithfull continuance in the duties of his true outward worship is vnto all true spirituall worshippers of him as the perpetuall sealing and confirmation of the same for euer Of these things we shall vnderstand more hereafter only as touching the nature of the Law contayning both the curse and death against the transgressors and also the blessing and life to those that shall obey it reade Deut. 30.15.16.17.18.19.20 and chapter 11.26.27.28 Now first of all what doth the Lord forbid in this second Commandement First of all in this second Commandement the Lord forbiddeth not only the making dedicating or consecrating and setting vp of any kind of Image and liknesse of any creature thereby to represent to our selues either his diuine Maiesty or anie strange God but also he forbiddeth that we should once fancy or contayne in our minds any bodily likenesse or shape of the diuine nature Secondly he forbiddeth vs to bovv downe the body or to yeeld any other externall seruice and vvorship to the honour either of the Image so fancied made dedicated and set vp or of God himselfe or any strange God in or by the Image either in priuate closet oratory or Chappell or in any publike high vvay market place Church or Temple Thirdly he forbiddeth all wil-worship that is to say euery forme and practise of diuine worship and seruice either in the whole or in any part and all the superstitious rights and ceremonies thereof though it be without idols and images besides that outward forme only with those holy rights and ceremonies which he himselfe hath for the time being commanded to be vsed and practised according to the prescript rule of his word either heretofore vnder the Law among the Iewes or now euer since vnder the Gospell among all Christian nations to the ende of the vvorld Fourthly the Lord forbiddeth vs to rest in any or all the outward duties of that worship vvhich he himselfe hath commanded as though he vvere pleased with the vvorke vvrought as they say vnlesse they be done in faith and repentance Fiftly he forbiddeth all true worshippers of him to enterprise any neare societie and familiarity vvith idolaters either by mariage or by bodily presence at their idoll seruice or any of their idolatrous and festiuall assemblies Finally he forbiddeth all desire and lingering affection of hart towards idolatry or any other false erronious hereticall practise of religious vvorship For the first of these points reade Isaiah 40.15.16.17.18 and verses 22. c. and Acts 17.29 For the second the expresse words of the Commandement are cleare The true worshippers of God bow not the knee to Baal 1. Kings 19.18 Of more secret and priuate or houshold idolatrie reade Iudges chap. 17. and Gen. 31.19.30.32.34 and chapter 35.1.2.3.4 Deut. 27.15 And note that the word of seruing the Image or idol is more generall then that other of bowing downe For it comprehendeth all idolatrous superstitious rights and ceremonies all outward actions gestures significations of zeale reuerence or allowance of this kind of worship Such are the dedicating of places for such kind of worship the erecting of altars burning of incense lifting vp of the eyes to the Image holding vp of the hands vncouering the head before them kissing of them speaking honorably of them swearing by them keeping holy dayes and feastes vnto them consecrating of Priests for them c. Reade against these and the like Leuit. 18.1.2.3.4 and chap. 19.27.28 and chap. 26.1 Deut. 12.29.30.31 and chap. 14.1.2 and chap. 16.21.22 Iosh 23.7 and 1. Kings chapter 12.31.32.33 and chap. 18.28 and chap. 19.18 and 2. Kings 16.10.11 c. and 2. Chron. 28.22.23 Exod. 23.13 and chap. 32.5 Psalme 16.4 Hosh 2.16.17 Psalme 106.39 Read also Isaiah chap. 19.19 Isaiah 44.17 and chap. 57.5 c. Ier. 7.9 and chap. 11. verses 12.13 and chap. 12.16 Ezek. chapter 18.6.12.15 Amos. 8.14 Zeph. 1.5 Reade also Iudges 8.27 Touching the third point reade Collossians 2. verses 18.19.20.21.22.23 Reade also Micah 6. vers 6.7 and Isai 29.13 Math. 15.9 and Marke chap. 7.5 c. Not onely the Popish Portesse and Masse booke and the Idolatrous worship thereof but also the Turkish worship according to their Alcoran and the Iewish worship euer since their obstinate deniall of Christ though it be without Images yea and whatsoeuer is in any diuine seruice booke as we call them contrary or not soundly agreeing to the prescript rule of Gods word all is condemned in this second Commandement As touching the Iewes there was indeed a forme of worship prescribed by God which was allowed of him standing in many godly rights and ceremonies as the bookes of Moses do plentifully declare But now vnto Christians all those rights and ceremonies which were peculiarly commaunded to the Iewes vntill the comming of Christ they are ceassed Only that which was morall to the Iewes is remayning to the vse of Christians with such change of Sacraments as God himselfe hath expressely commanded Of which things
this sinne if they see how they may attaine vnto it then vnto rauishment and incest or vnto those sinnes which are against the vse of nature Thirdly because this sinne hath in their conceipt a more cleanely and safe couert to conceale and hide it selfe from the eyes of men then any of them all Finally because more persons are more deepely iniured and damnified by the committing of this sinne then of any of the rest The truth of these things is easily discerned But now at the last leauing these filthy sinnes of the flesh which cannot but be odious to all honest and chast hearts and euen an humbling vnto vs all to be detained in the thought of them and to heare and consider of the vilenesse of our nature through the corruption of sinne Why all other transgressions of this commandement are comprehended vnder adultery and further also a tedious and vnwelcome discourse saue that of necessity all flesh must herein giue glory to God in the acknowledgement and bewailing of the same so horrible a corruption of our nature which as we se is free from no kind of sinne Let vs come to the affirmatiue part of this holy Commaundement and see what pure and vndefiled vertues and duties our most pure and holie God doth commaund vs in it Shew which they be The Lord our God commaundeth euery one of vs both in single life and in the maried estate from the first of our yeares to the last of our dayes to possesse our vessels that is our bodies in holinesse and honour and that to the same ende vve labour after all those graces and vertues and vse all those good meanes and helpes in the practise of the same vertues vvhich be meete and necessarie thereunto Of these vertues whereof ye speake some are necessary both for the one estate and for the other both for young and for olde and some are more particularly belonging to the maried estate and that also partly for comfortable enterance into it and partly for happie continuance in it Which are the vertues of the first sort and the meanes and helpes thereunto such as belong to all both maried and vnmaried yong and old euen from the first time that we come to any discretion to the end of our liues They are these foure First chastity vvhich is an vndefiled cleanenesse of the mind suppressing and keeping vnder all inordinate lust of the bodie Secondly shamefastnesse vvhich is as the nource of chastitie vvhen the heart being as it vvere stricken and rebuked in it selfe the face blusheth so soone as vve eitheir thinke or heare or behold though at vnawares any vncleanely and vnshamefast speech or action Duties commanded Thirdly temperance which is as the bridle of bodily lust in that it vtterly absteineth from all vnlawfull pleasures and delights Fourthly sobriety which is as one may say the beauty and perfection of temperance consisting in the moderation of all lawfull pleasures and delights And finally as meanes and helpes to all these vertues earnest prayer and the same also sometimes ioyned with the holy exercise of priuate humiliation and fasting and alwayes diligent exercise in some honest businesse or other These vertues with the meanes and helpes thereof are indeed common to all both young and old one and other Concerning the which also we are not onely to be carefull euery one to practise them himselfe but all stand further more bound as much as lyeth in euery of vs to cherish them in other and to suppresse the contrary And specially such as haue gouernement stand bound to looke vnto it concerning all that belong to them Tit. 2.1.2.3 c. But as was sayd there are other vertues and duties which do more particularly belong to the maried and that also partly for comfortable entrance into it and partly for happy continuance therein Which are those that appertaine to comfortable entrance into the maried estate in way of preparation thereunto First that the parties intending mariage do in their hearts acknowledge it to be the holy and honourable ordinance of God Secondly that they haue such gifts as do of right belong to the maried estate such as are some skill and honest trade to get their liuing vvith the labour and exercise thereof as also wisedome for the religious ordering and gouerning of a family with a mind prepared to indure and chearefully to passe through the manifold troubles vvhich are mixed vvith the comforts of that condition of life Thirdly that they seeke their yoake-fellow by hearty prayer to God Fourthly that they seeke the counsell and consent of their parents or for want of naturall parents the counsell of such as are in stead of parents vnto them Fiftly that after all due aduice and free consent obtained their owne hearts firmely vnited betwixt themselues they seeke thenceforth to be religiously contracted and espoused Finally that they deferre to come together as man and wife till their mariage be publikely and in lawfull maner solemnized and blessed in the Church of God Such are the graces vertues to be obserued for the right maner of comfortable entrance into the maried estate Now which are they which be necessarie for happie continuance in it They are these which follow First that the promise and faith of the mariage couenant be entirely and constantly kept Secondly that mutuall loue and beneuolence be alwayes on both parts wisely and soberly cherished and maintained aswell in aduersitie as prosperitie with a fellow-feeling each of others ioy or griefe Thirdly that long and vnnecessarie absence or separation be auoyded Finally that as they be one flesh so also they be of one spirit consenting in all good things and specially in the spirituall duties of Gods holy seruice and worship and euen for the same cause in bodily abstinence it selfe so often and so long as the word of God and partly the verie course which God hath set in nature sheweth that it is conuenient and meete they should abstaine But are all bound vpon the due obseruation of all the former rules and cautions to seeke mariage by the charge of this Commaundement Whosoeuer haue not a speciall gift from God to liue purely chastly without mariage they are all bound to seeke it yea although in their owne hearts they would chose rather or had alreadie rashly vowed to liue a single life There is no doubt but it is so according to the Apostles rule 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her owne husband And againe verse 9. It is better to marrie then to burne And then consequently it must needes be much better to marrie and so to auoide the burning heat of lust then by shunning mariage to fall into those filthie practises which are worse then fornication as many do according to that which hath bene declared before They also do very wickedly against this Cōmandement who soeuer standing in need of Gods ordinance do shun
touching those whom the Apostle calleth inuenters of euill things Rom. 1.30 Seeing vaine speeches oathes and vowes be abuses of Gods name much more all blasphemous speeches wicked oathes and vowes and the performance of them such as were the oathes and vowes of Herod and of those that vowed to muder Paule c. Seeing the vsing of good meanes with trust in them as Asa looked to much after Phisicke is a taking of Gods name in vaine then it is a more haynous abuse to seeke to false gods as Ahaziah did 2. Kings chap. 1. and all that seeke to sorcerers c such as are consorted with the Diuell yea how faire pretences soeuer they make as though they cured by the name of God or by vsing good words Hereunto belongeth Hamans casting of lots Ester chapter 3.7 Reade also Ieremie 10.2 And another kind of casting of lots in the pride of their power and victorie Ioel. 3.3 Obadiah verses 11.12 Reade also Psal 22.18 Math. 27.35 The force of this kind of reasoning which hath now bene vsed is plaine to euery one that will vnderstand so that we need not stand longer to perswade it Let vs therefore go forward and come to the other part of the interpretation that we may see what good duties are commanded Which are they First that euery one of vs do shew foorth the most reuerend and vvorthie estimation which we haue of the Lord God himselfe and of his diuine titles vvords and works and of all his holy ordinances and also that vve shevv forth the fruite of our true knowledge and acknowledgement faith feare and loue of him and of our zeale to his glorie by speaking our selues and causing all other as much as lieth in vs to speake all good of his name and of the same his vvord and vvorks Duties commanded and of all his holy ordinances and by the religious and right vse of an oath according to the iust and necessary occasions thereof Secondly that euery of vs liuing in such a calling as may vvell agree to the holy profession of Gods name vvhich he hath put vpon vs in calling vs his people his seruants his children c. vve be carefull to the vttermost of our power both in respect of our selues and also of all that do belong vnto vs or vvill harken vnto vs to order and behaue our selues and them euery vvay so vvisely and graciously as vvell in example as gouernment that all vvhich behold vs may see that our Religion is ioyned vvith the power of godlinesse and vvith the sanctification of Gods Spirit that so God may haue the greatest glory by the vvhole course of our liues vvhich possiblie vve may for our part procure And that not onely in prosperitie but also in aduersitie and in the time of persecution vve do boldly and conconstantly confesse his name Yea and finally this lavv requireth that if by any occasion vve fall into any sinne to the dishonour of the name of God that vve confesse and bewaile it and so earnestly returne to God and his Church and that our repentance may be as not able and famous as vvas our fall It is very true for if we shall not in such case giue glory to God as Iosua chargeth and exhorteth Achan Ios 7.19 God will in his iustice refuse to shew vs mercy reade Isai 30.1 Pro. 28.13 so likewise if we shall not for feare or shame coÌ„fesse the name of Christ before men euen in the times of the persecutioÌ„ of the Gospell Christ will be ashamed of vs before our heauenly father Math. 10 32.33 Luke 9.26 How we ought to sanctifie the name of God in affliction let vs learne from the example of patient Iob chapter 1. verses 21.22 Let him be a singular example to vs of that care which we ought to haue not only for our selues but also of those that belong vnto vs that Gods holy name be not dishonored either by our selues or them reade in the same 1. chapter verse 5. Reade also concerning Abraham chap. 18. the profession of King Dauid both touching his priuate and also his publike gouernement Psalme 101. How Ministers of the word ought to seeke the glory of God in their callings and that in singular maner consider it from the rule and practise of our Sauiour Christ Iohn 7.18 and from the example of the Apostles of our Sauiour Christ according to that we reade 2. Corinth 4.5 Reade also Matth. 5.16 and Ieremie 23. verses 28.29 And more generally how all ought to be carefull to glorifie the name of God reade Nehem. 5.9 Psalme 9. verse 10. Isaiah 26.8 Zach. 14.20.21 Malach. 3.16 And now that we may ende this answere with that wherewith it was begunne concerning our honouring and glorifying of God with our speech eade Psalme 100.3 c. Reade also in the booke of Iob. chap. 36.24 and Psalme 8. c. and Psalme 75.1 Yea it is our duty to speake reuerendly of the least of his works for we cannot make so much as one haire white or blacke as our Sauiour Christ saith Deut. â—hep 15. We must praise him for his most fearefull iudgements against the wicked Psalme 136. and for his sharpest afflictions vpon our selues according to the example of Iob alledged before Reade also Psalme 119.71 and verse 75. Reade also Iosua 22.16.17.18.19.20 and 1. Sam. 3.18 and 2. Kings 20.19 And concerning the word of God how reuerendly we are to thinke and speake of it consider from that which we reade Psalme 119. verse 86. and Psalme 19. and Pro. 30.5 and 2. Tim. 3.16 That we stand bound to procure others to do the like reade Psalme 34.3 and Psal 37.30 Leuit. 19.17 Iude verses 22.23 Thus and euery way it is our bounden duty to say and practise The Lord hath giuen me a tongue wherewith I will glorifie him Deut. 32.3 Psalme 145.21 and Psalme 63.5 reade also Psalme 71.13.14 But among all other wayes of honouring the name of God with our tongues he requireth that we haue a special care therof in the right and religious maner of taking an oath whether publikely before a Magistrate or priuately if there be a needfull and iust occasion thereunto Let vs therefore before we proceed consider of this so weighty a matter And first of all wheÌ„ haue we iust occasion offered to sweare or to take an oath according to the will of God in this Commandement When the truth of any matter by the certaine knowledge and assuraÌ„ce whereof the name of God may be glorified our neighbour benefited or otherwise satisfied in some weighty matter of doubt caÌ„not otherwise be sufficieÌ„tly certified cleared fouÌ„d out As an oath is the greatest and grauest way of clearing the truth of a controuersie or doubt so it must needes be the last and neuer to be vsed but when there is speciall neede reade Exod. 22 7.8 9.10.11 Heb. 6.16 reade also 2. Kings 8.31.32 See the practise Gen. 21.31 32. and chap. 24.29 and chap. 26.31
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
you make rehearsall of some of those testimonies for the confirmation of this point Which may those testimonies be He that loueth purenesse of heart saith king Salomon for the grace of his lips the king shall be his friend Prou. 22.11 Yea the king of heaueÌ„ shal blesse him as it followeth in the next verse The eyes of the Lord preserue knowledge c. And as we reade Psa 24. ver 4.5 He that hath a pure heart hath not lifted vp his mind to vanity nor sworne deceitfully He shal receiue a blessing froÌ„ the Lord righteousnes from the God of his saluation And our Sauiour Christ Matth. 5.8 Blessed are the pure in heart for they shall see God Moreouer Psal 1. Blessed is the man that walketh not in the counsell of the wicked c. But his delight is in the Law of the Lord and in his Law doth he meditate day and night For he shall be like a tree planted by the riuers of waters that will giue forth her fruit in due season whose leafe shall not fade so whatsoeuer he shall do shall prosper And Psal 32.2 Blessed is the man in whose spirit there is no guile Likewise Prou. 28.10 The vpright shall inherit good things And verse 18. He that walketh vprightly shall be saued Finally Prouerbs 14.22 To them that thinke on good things shall be mercy and truth And chap. 22.5 The thoughts of the diligent do surely bring abundance These places of holy Scripture and the like do indeed confirme that God hath promised all kind of blessing to the obedience of this Commaundement For although purenesse of heart vprightnesse inward delight meditation and good thoughts last mentioned do belong to the duties of all the Commaundements yet they haue as it were their mansion place residence in this CoÌ„mandemeÌ„t after a speciall maner And let vs marke I pray you how God honoureth vpright pure and holy thoughts with the blessing of the actions and duties themselues because from thence as from the originall all the actions of life do proceed according to that Prou. 4.23 which sentence was alledged not long before So on the contrary the holy Apostle Saint Paule chargeth his wicked nature with action of sinne by reason of the euill thoughts and motions thereof though he laboured against them and gaue them no harty consent Rom. 7.19 I do not the good saith he which I would but the euill which I would not that do I. And yet againe on the other side Phil. 4.8.9 Thinke on these things saith he that is thinke of them earnestly and with a care to practise them And the God of peace shall be with you yea to giue that peace which passeth all vnderstanding whereof he had written before in the 7. verse of the same chapter Thus then we see how great a part of our blessing yea how the ground of mans whole blessing in a manner resteth in the obedience of this Commaundement if happily we could be free from the euill coueting forbidden in it and if we had such pure vpright and godly hearts as we ought to haue both in loue to God and to our neighbour But that we may now at the last come to the vse of this Commandement according as we haue seene the vse of all the rest Haue you perfectly obeyed this Commandement which is as the sealing vp of all perfect obedience Euerie one of vs is a damnable transgressor that thereby you may escape the curse and be partaker of the blessing of it I am so farre froÌ„ the perfect obedience of it that I do more infinitely sin against it then against any other CoÌ„mandement of this secoÌ„d Table according as my vaine flitting thoughts motions are more then either my setled consent or performed actions Yea my disobedience against this last Commandement is the cause why I do disobey all the rest Finally when as the other ComandemeÌ„ts shew me to be a sinner in the words actions and purposes of my life this conuinceth me to be out of measure sinfull euen in my very nature and person These things which you haue answered are not onely true concerning your selfe and euery one of vs and all the children of men while yet we lye altogether in our naturall ignorance and vanity in the lust of the flesh and of the mind but they are also true concerning all that be regenerate by the Spirit of God though in them the secret lusts of the flesh do not preuaile and get dominion ouer them as they do ouer the children of this world Touching the vngenerate we need not stand to vse much proofe It is euident Gen. 6.5 Ier. 17.9 chap. 18.18 Psa 36.3.4 Prou. 4.16 chap. 16.30 and Rom. 8.7 In the best things they do they are inwardly altogether corrupt therefore the Lord reiecteth all their hearing of his word their prayers and their sacrifices Isa 58.2 c. Ezek. 33.31 Prou. 15.18 cha 21.27 and chap. 28.9 Isa chap. 1. That the same naturall corruptioÌ„ remaineth still inherent in the regenerate though not in the same measure reade Gal. 5.17 and 2. Cor. 3.5 Heb. 12.1 But most plentifully this matter iâ— layd foorth Rom. chap. 7. and namely ver 14.18.21.23.25 â—eade also the example of Dauid a man likewise of singular holinesse yet was he not free from this home-dwelling sinne Psal 39.1.2.3.4 c. 9. The place is notable to this purpose But what need we any other proofes then our owne experience For are not our thoughts very vaine and wandering and our affections alwayes inclining to vnlawfull lusting and coueting Verily if we shall but a little marke our selues we shall find cause why we should be ashamed of our selues Our Sauiour Christs perfect obedience for vs. and why we should lift vp our hearts with our tongue vnto God to say with the Apostle O wretched that I am c. Behold therefore the most excellent vse of this last Commaundement in the discouering or drawing out as it were by the eares this our most secret and daungerous sinne the disobedience whereof is more infinit then against any of the Commaundements of this second Table as was answered Whence also it is that this Commaundement doth in like speciall manner discouer the heauie curse and damnation which is due vnto vs for the same vnlesse our Sauiour Christ had dyed euen for our naturall corruption and the most secret lust thereof vnlesse he had perfectly obeyed this Commandement on our behalfe moreouer and beside his obedience to the rest of this second Table It is to singular purpose therefore that we be specially perswaded that our Sauiour Christ hath fulfilled it for vs What proofe haue you hereof That our Sauiour Christ hath perfectly obeyed this Commaundement both in freedome from all sinfull concupiscence and the least thought or motion thereof to the hurt of any man and also in perfect disposition of mind and affection to do good to all with all full
very circuÌ„spect in the well ordering of reprehensioÌ„ The discretion of a man saith King Salomon differreth his anger and it is his glory to passe by an offence Prou. 19.11 Moreouer he that will reproue as he ought must most diligently take heed that he be carefull to reforme himselfe first Matth. 7.3.4.5 and then that he presume not aboue his gifts or his place and calling by medling with matters aboue his reach or with persons of whom he may easily conceiue that they will scorne his admonition Reade Prou. 9.8 Neuerthelesse it must there withall be considered also that the wisest of Gods seruants cannot alwayes obserue the time so fitly nor carry the reproofe in so conuenient and due manner but they must make reckening that some of the wicked whom of loue and duty they shall admonish and rebuke will harden their harts against the same yea and render hard measure against those that shall most louingly reproue them As Herod dealt against Iohn Baptist casting him into prison Reade Prou. 27.22 Though thou shouldest bray a foole in a morter c. yet will not his foolishnesse depart from him It is true that a wise reprouer is as a golden eare-ring and an ornament of fine gold but he is so onely to a wise and obedient eare Prou. 25.12 For compassion ouer the offender beside that Iude verse 22. reade also Psal 119. verse 136. Ier. 9.1 c. 2. Cor. chap. 12.12 Phil. chap. 3.18 Iosh 7.19 Thus much therefore for the witnessing of the truth and tendring our neighbours good name and welfare may suffice for this time Remembring alwayes that in so much as God coÌ„mandeth truth to be witnessed for the benefit of our neighbour specially of our good and godly neighbour that therefore in such cases wherein by the declaration of some truth our neighbour should be vniustly preiudiced hurt we are at no hand to disclose it As for example we must not betray our good neighbor and Christian brother into the hands of cruell persecutors much lesse the whole congregation if we should be examined of the time and place of their secret meetings for the worshipping of God and for their owne mutuall edification and saluation And thus now we haue seene at the last according to the measure of grace which God in mercy hath vouchsafed vpon vs what our whole duty is toward our neighbour according to this ninth Commandement But is there nothing commanded or at the least necessarily implied in it concerning our selues and the tendring of our owne good name and safety Yes for by the duties which the Lord God commandeth vs toward other he giueth vs to vnderstand vvhat regard vve ought to haue of our selues and our owne good name What regard is that which you speake of As we must truly repent of all our sinnes past in the sight of God and make outward profession of our repentance before men touching those sinnes especially whereby we haue giuen offence to any either publikly or priuately so for all time to come it is our parts so to order our liues in vnfained obedience to all the holy Lawes and Commandements of God that we may not only haue praise with God the testimony of euery good neighbor for our credit and welfare in the middest of them Yet so as we must alwaies for our owne parts both thinke humbly speake modestly of our selues our owne actions or vertues according to that admonition of the holy Prou. cha 27.2 Let another man praise thee and not thine owne mouth a stranger and not thine owne lips And Gal. 5.26 Let vs not be desirous of vaine-glory c. It is true for first the onely way to win or recouer a good name is by amendmeÌ„t of our liues wherein we haue transgressed so procured our owne reproch if we shall harken to the admonition rebuke of others as well we as would haue any in the like case harken vnto vs c. And secondly that euery man standeth bound to haue care to seeke a good name in the Church of God by walking humbly in the wayes CoÌ„mandements of God we may consider it by diuerse reasons For the waies of God are the only coÌ„mendable waies Feare God keepe his CoÌ„mandements saith the preacher Eccl. cha 12. ver 13. for this is all of a man All whatsoeuer beside is vanity And what else in any sound reason can any maÌ„ be worthily coÌ„mended for if he want the feare of God c. May a man be coÌ„mended for profanenesse or for idolatry or for wrath or for drunkenâ—esse or for fornicatioÌ„ c. God forbid The Lord himself maketh the faith of his seruaÌ„ts the grouÌ„d of their good name Heb. 11.39 their obedience the confirmation thereof Reade Phil. 4.8 In this respect let it be considered that the whole Law of God beareth the name of truth to the obedience whereof also is opposed the generall vice of lying as Psa 119. verse 29. Take away from me the way of lying saith the holy Prophet and of thy good grace graunt me thy Law And verse 89. All the Commandements of God are truth And Psal 19.9 The iudgements of the Lord are truth whereupon also saith the Apostle Iohn 1. Epist 1.9 If we say we haue fellowship with God and walke in darkenesse we lye and do not truly And chap. 2.4 He that faith I know him and keepeth not his Commandements is a lyer and the truth is not in him Thus Rom. 1.25 Idolaters are said to turne the truth of God into a lye and Iames chapter 3.14 They that haue bitter enuying and strife in their hearts they are lyers against the truth On the contrary he that doth truth commeth to the light that his workes might be made manifest that they are wrought according to God Iohn 3.21 Such are sayd to walke in the truth Iohn 2. Epist verse 4. and Epistle 3. verses 3.4 euen that truth which is according to godlinesse Titus 1.1 euen that truth which is in Christ Iesus Ephes 4.12 and for the which we must do all that we can and nothing against it 2. Cor. 13.8 for the which we must not onely be witnesses but euen Martyrs in a speciall manner if need so require And a particular branch of this obedience from whence a good name is argued is the speaking and witnessing of the truth according to this ninth Commandement And when a man is a man of his word as they say and when as our Sauior Christ speaketh his yea is yea and his nay nay and when we be carefull to auoide â—alkatiuenesse after the maner of idle gossipping c. Reade Prou. 10.19 and 1. Tim. 5.13 Reade also Prou. 17.27.28 Thus must we walke that we may haue praise both before God and man reade Rom. 2.28.29 But that we may conclude this point of our treatise What is to be sayd concerning our secret sinnes do we sâ—nd bound to make them knowne as being a meanes whereby
God would haue vs seeke a good name As God requireth it for a duty of loue to our neighbour that we discouer not his secret sinnes either before the Magistrate or otherwise that is to say those his sins by the concealing whereof no perill or hurt groweth to the common-wealth or to any particular and priuate neighbour so he permitteth it as a fruite of loue belonging to a mans selfe that he should not to his owne diffamation disclose his like secret offences vnlesse happily he should find it necessary for the reliefe of his cōscience to make thē knowne to some choise faithfull neighbor according to the instruction of the Apostle Iam. cha 5.16 saying Acknowledge your faults one to another pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent This standeth with good reason For as no man will make knowne his bodily disease The Equitie to that Phisition which would haue no care to do him good so what should induce a man to acknowledge his faults to any that would not tender the spirituall health of their soules c Hereupon also it may appeare that the law of Popish auricular confession of all sinnes both secret and open to the full number in the eare of the Priest to receiue his iniunction of pennance in way of satisfaction to God is an absurd and tyrannous cruelty against mens soules and consciences Likewise their oath ex officio driuing men to accuse themselues according to the pleasure of any mans captious inquisition and demand it is against that gracious liberty which God hath graunted to his seruants in this behalfe And for any to discouer his owne secret corruptions without iust cause and not to singular good ende and purpose would it not be iudged of all to be done either of hypocrisie or of a prophane and vnaduised follie Neuerthelesse if any keeping close his sinnes do harden his hart therein he may iustly feare least God in his displeasure do make him in the terror of a hellish conscience to cry out against himselfe and to be a trumpet of his owne shame as oftentimes it falleth out against such close hard harted sinners But enough of this point for the present We come now to the generall equity of this Commandement What is that The equity of this Commandement may be considered diuerse wayes like as we haue seene in the former Shew here againe how that may be First in respect of God Secondly in respect of our selues Thirdly in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Fourthly in respect of publike society and gouernement Finally in respect of our professiō of the name religiō of God Let vs examine these things particularly And first how can ye declare the equity of this Commandement in respect of God Because he is the God of truth most entire faithful cōstāt in all truth it is most quall that he should forbid his people all vntruth as that vvhich is most directly contrary both to his nature and vvill and also to all his counsels vvordes and vvorkes Your answer is most true whether we consider of God in the vnity of his nature he is the God of truth Ieremie 10.10 Or whether we consider of him as he hath reuealed himselfe in the Trinity of persons The father is the father of truth Iohn 5.30.31 and chapter 8.26.27 The sonne of God is true yea truth it selfe Prouerbs 8.6.7.8 Iohn chapter 1.9 The holy Ghost is the Spirit of truth Iohn 14.15.16.17 and chapter 16.13 and 1. Iohn chapter 5. verse 6. And in the same place verses 7.8.9.10 The ioynt witnesse of the whole Trinity is true from heauen Hence also it is that the word of God is called in a singular and incomparable excellency the word of truth 2. Cor. 6. verse 7. and Tit. 1.9 the faithfull word and Iames 1.18 The counsels and purposes of God are all faithfull and true Hosh chapter 13 verse 14. Rom. 11.29 1. Cor. 1.9 1. Thes 5.24 Iames 1.17 Psal 105 verse 8. and Psal 14.6 All the works of God also are perfect and true they are not counterfeites of things but true substances of things in their seuerall kinds Deut. 32.4 and Psal 112.7.8 and Psalme 119.90.91.7 God therefore being euery way most true must needs in all equity command both true speaking and true dealing in regard of his owne nature Proceed now to declare likewise the equity of this Commandement in respect of our selues How may we perceiue this to be so Insomuch as God hath shewed so great loue on vs that vve should be called his children it is very equall and meete that we should resemble the image of our heauenly father in all righteousnesse and holinesse of truth So indeed do the Apostles of the Lord reason 1. Iohn 3.1 c. and Paul Ephes 4.24 Yea such are their very words Reade also Col. 3.9.10 Now verily such must we be vnlesse we wil shew our selues to be the childrē of the diuel not the children of God Ioh. 8.44 But let vs come to the third point How can you shew the equitie of this Commandement in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Cast off lying saith the Apostle and speake euerie man the truth vnto his neighbour fer we are members one of another Ephes 4. vers 25. A notable and liuely similitude taken from the naturall bodie to the which God hath giuen diuerse members and sundrie faculties and powers vnto them and all for the conseruation of the whole bodie Now therefore were it not an vnequall and a very absurd course that any one member should deale vnfaithfully with another as if the eye should take chalke for cheese as we say or the hand to put a stone to the mouth in stead of bread or ranke poison in stead of wholesome nourishment No lesse absurd were lying in the new work of Gods grace then that should be in the frame of nature whether one Christian should ly to another or that they should tell lyes the one of the other Now fourthly how can you declare the equitie of this Commaundement in respect of publike societie and gouernment The ordinarie course of iustice and iudgement cannot proceede for the defence of the innocent and punishment of the offender neither yet for the ending of controuersies betwixt good neighbors but by the testimonie of witnesses and that also euen vpon their othes for the more certainty of finding out the truth It is true for as the Lord saith Deut. 19.15 At the mouth of two witnesses or at the mouth of three witnesses shall the matter be established Reade also Matth. 18.16 and 2. Cor. 13. which places also were mentioned a litle before And againe Hebr. 6.16 An oth for confirmation is with men an end of all strife It standeth therefore with all equitie that euerie man shold be