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
secrets of the other vvhatsoeur may lawfully and of faithfull loue to our neighbour ought to be concealed For the first of these points reade 1. Thes 5.11 Heb. 3.13 Reade also Mal. 3.16 and Isaiah 2.3 As touching that which we reade Ier. 31.34 And they shall teach no more euery man his neighbour and euery man his brother saying Know the Lord c. this doth not prohibit this duty but only in way of comparison setteth out the abundance of knowledge in the time of the Gospell aboue the time of the Law c. That there is continuall need of mutuall instruction see Heb. chaprer 5.12 Reade also Prou. 10.21 The lippes of the righteous feed many And chap. 15.7 The lippes of the wise do spread abroad knowledge and chapter 16. verse 21.23 For the second point reade Prou. chap. 12.8 A man shall be commended for his wisedome Reade also chap. 31.18 c. But in this point diuerse cautions are to be obserued Our praise must not be excessiue nor to flatter the party but to the glory of God and to prouoke other to holy imitation We must so praise that which is good in any as we must dislike and discommend that which is amisse reade 1. Cor. 11.2 and verse 17. c. and Reuel chap. 2. and chap. 3. For the third point reade 1. Cor. 13.5.6.7 Loue thinketh not euill c. It suffereth all things it beleeueth all things it hopeth all things it endureth all things Reade also Matth. 7.1 where rash iudging is forbidden as hath bene declared before in the negatiue part of this Commandement For the last point reade Prou. 10.12 Loue couereth all trespasses And chap. 11.13 He that goeth about as a slaunderer or detracter discouereth a secret but he that is of a faithfull heart concealeth a matter And chap. 17.9 He that couereth a transgression seeketh loue but he that repeateth a matter seperateth his chiefe friend Reade also chap. 25.9 and Matth. 18.15.16 and 1. Pet. 4.8 These are the duties seruing to the procuring and preseruing of our neighbours good name and welfare It followeth that you shew which be the duties commanded for the recouery thereof when by any manifest fall into some grieuous sinne or other both his name and the comfort of his whole estate is lost or at the least greatly impaired Which are they Wise louing and zealous reproofe and perswasions drawne from the word of God by our selues apart and if that will not serue by the further helpe and assistance of other good and louing neighbors till happily he may be brought to repentance and to seeke reconciliation both with God and his people Reade for this Leuit. 19.17 reade also Matth. 5.23 c. and againe chap. 18 16.17 Iames 5.19.20 Of seeking reconciliation we haue an example in Iobs friends chap. 42. of that booke verse 8. But in so much as by reason of the stubburnnesse of our nature it is a very hard thing for flesh and bloud to stoop to any reproofe and to take profit by it and seeing in regard thereof as you answered great wisedome is requisite to the well ordering thereof to the end it may take due effect according as we reade Prou. 11.30 He that winneth soules is wise I would haue you therefore call to remembrance and shew what is required to the due ordering of reproofe First the quality and degree of the sinne is to be considered Secondly the quality and disposition of the offender is to be regarded Thirdly choise is to be made of the most fit and conuenient time Finally loue pity and compassion ouer the offender with desire of his repentance to saluation must be ioyned with zeale of Gods glory and hatred of the sinne The first consideration must be whether the sinne be smaller or greater either in it selfe and of the owne nature or by circumstance whether it be committed of infirmity or otherwise once or more often c. The second consideration must be whether the offender be of a meeke or of a more stirring and stubburne nature old or young whether a priuate or publike person c. for age and authority must be reuerenced c. reade 1. Tim. 5.1.2 Againe whereas some must be more mildly dealt withall others must be more sharpely rebuked according both to the Commandement of God and also according to the practise of his wise and faithfull seruants For the Commandement reade Gal. 6.1 Tit. 1.13 and chap. 3.10 and 1. Thes 5.14 and 2. Thes 3.14.15 and Iude verses 22.23 and Isa 58.1 For example see how the Apostle Paule moderateth his reproofe toward the Corinthians 1. Epist chap. 1. and chap. 4.21 and chap. 5. and chap. 11. compared also with Nathans maner of dealing with king Dauid in his reproofe 2. Sam. 12. with Samuels dealing in the reproofe of Saule 1. Sam. 15. Compare likewise Peters reprouing of Simon Magus Acts 8.20 c. with his reprouing of Cornelius Acts 10. and Paules reprouing of Elymas the forcerer Acts 13.9 c. and of Hymeneus and Alexander 1. Tim. 1.20 with his reprouing of Peter Gal. 2. Reade also chapter 3.1 and compare it with his precept chap. 6.1 Reade also Ieremies practise chap. 2.10.11 and the rest of the Prophets Loue and compassion ouer sinners must moderate and season all reproofe Reproofe must be as an electuary coÌ„pounded of many simples the mildnesse or sweetnesse of the one delaying the sharpnesse or bitternesse of the other that there may be a kindly operation for otherwise there is danger least it should rather inflame and poison then supple and heale The third consideration must be for the fitnesse of the season vnder the which also falleth the regard of a fit place For if the offender should be in his vnruly passions and among his coapmates as we may say who would be ready to animate him c. the reproofe I speake of priuate reproofe should then be vnseasonable Reade Matth. 7.6 Such a time therefore is rather to be waited and as it were picked out when the bold sinner may be singled alone and when he may be found in a more seasonable teÌ„per And chiefly if God so prouide that he may be huÌ„bled by some seÌ„sible iudgement against the same or the like sinne Or after the hearing of some zealous piercing Sermon let not the occasion be negcted To this purpose marke the wisdoÌ„ of the Prophet Daniel in giuing his reproofe couÌ„sel to Nebuchadnezzar after that he was somewhat skared by his strange dreame chap. 4. Reade also 2. Chron. 19.2 how the Prophet Hananie is directed by the Spirit of God to take the occasion to reproue Iehoshaphat vpon his late escaping of a great danger Reade also 1. Sam. 19.1.2.3.4.5.6 how Ionathan chose his time to deale with the king his father in the behalfe of his frieÌ„d Dauid And ch 25. vers 36.37 how Abigail waiteth her season to deale with her churlish husband Nâ—bal Thus therfore it standeth vs in hand euery way to be
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
liberis vt noua soboles ad Deum colendum sisccedat summae turpitudinis damnatur eorum ignauia quibus Dei memoriam aeterno silentio obruere nulla religio est vt per eos non stet quò minus intercidat Promiscuè monentur omnes operam hanc gratissimam esse Deo si nomen eius transmittere studeant ad aetates futuras to the end it may continue and as it were suruiue vs after that we be dead For as he saith further in so much as the holie Ghost layeth this as a common charge vpon all that are godlie minded that they be diligēt in teaching their children to the end a new of-spring may succeede in the practise of Gods worship most shamefull is their lubberishnesse who are so profane that they care not though the memoriall of God be for euer suppressed and that for any thing they will do it should be so farre from continuance that it should vtterly fall away And Psal 78. vpon the 5. and 6. verses he doth likewise very worthilie obserue that from these wordes of the Psalme God hath commanded that fathers should teach their childrē That the posteritie might know his Law the children which shold be borne should stand vp and declare it to their children c. All saith he are generallie aduertised that they performe a dutie most acceptable to God whosoeuer do carefullie indeuour to set ouer his name that is to make him trulie knowne to the ages to come Finally as touching the last point of the answer that is concerning the blessing of God following this carefull indeuour read Deut. 28.1 c. 14. Read also Psal 67. and Iohn 9.31.1 Tim. 4.8 There are many such like testimonies And on the cōtrarie for Gods curse vpon the neglect hereof reade againe Deut. 28. verses 15.16 c. Psal 78. from the 8. ver There are likewise many other such like places of holie Scripture Yea examples also of Gods fearefull iudgements 2. King chap. 2.23.24 and chap. 17. of the same booke And Psal 106.37.38 c. But these for the present shall suffice Let vs now proceede Which are the parts or most generall heads and grounds of Christian Catechisme They are these two the morall Law or ten Commandements of almightie God and the Gospell of our Lord Iesus Christ It is true for the morall Law or ten Commandements they are a brief sum of the old Testament in so much as the ceremoniall and iudiciall lawes of God are but as it were appendices or appurtenances to those which are morall The parts And the Gospell that is to say the glad tidings of saluation containing the Articles of our Christian faith it is as one may say an abridgement of the New Testament Whereunto belongeth the doctrine of the Sacraments which are as signes and seales annexed to the Gospell c. We begin with the Law of God not that we hold it the only right and necessarie course of Catechising For God as it pleaseth him doth somtime enlighten call and renew those that be his not by humbling or casting them down at the first as he did Saul as we reade of Martin Luther c. by the terrors of the law in the sight of their sinnes and of that horrible damnation and vengeance due to the same but by giuing them notwithstanding they are grieuous sinners a comfortable sight and sweet tast and feeling in the apprehension of his rich and tender mercies touching forgiuenesse of sinnes through Iesus Christ And accordingly is the doctrine diuersly fitted and disposed in the holie Scriptures themselues For sometime the instruction proceedeth from the discouery of sinne of the corruption of nature as God dealeth with Adā in the beginning our Sauiour Christ with Nicodemus in the Gospell Paul in his Epistle to the Romans sometime from the blessings as God with Abraham and Paul to the Ephesians somtime from the curse as Iacob with his sonnes at his death sometime frō both iointlie and expresly as Leuit. chap. 26. and Deut. chap. 27 and chap. 28. or at the least inclusiuely as Iohn the Baptist our Sauiour Christ Repent amend for the kingdome of God is at hand Neuerthelesse let vs wisely marke we shall see that which way soeuer God giueth an entrance into his kingdome either by terrour or by comfort yet he doth afterward schoole and nourture them both wayes he sometime laying to their consciences the greatnesse of their sinnes and iust deserued miserie by the rebukes of the Law so driueth them to Christ the comfortes of the Gospell then againe from Christ in whom their soules are refreshed to more care and conscience of better dutie then before in obedience to Gods Law least comfort should hide it selfe and trouble and discomfort should returne more vncomfortably then before So that we our selues shall finde by experience that there is a continuall and necessarie vse successiuelie both of the law and also of the Gospell Questions preparatorie to the Law partly because of the dulnesse hardnesse of our hearts least we should waxe wanton against the Lord and profane his mercies and partly because of the weakenesse of our faith and failings in repentance least we should be driuen to dispaire of Gods mercy beholding the strictnesse and perfection of his glorious iustice And yet seeing humiliation by the Law is for the ordinarie course more fit for vs howsoeuer the ioy of the Gospell is more agreeable to the bountie of Gods grace and mercie and seeing Christ came not to call the righteous but sinners to repentance therefore saith Come vnto me all ye that are wearie and laden therefore let vs hold our purpose to make our entrance into the doctrine of Catechisme from the law The reason whereof shal yet further appeare hereafter yet so as by the grace of God we will neuer be contentious herein In the meane while let vs consider of the answers to certaine questions profitable to prepare the way thereunto as also to the whole doctrine of Catechisme I demaunde therfore first what euerie one of vs ought both first of all in order of time as most necessarie and chiefly also as being most worthy aboue all other things to seeke and labour after all the dayes of this short and transitorie life of ours Rightly to know beleeue loue feare serue and worship God in Christ Iesus to the glorifying of his name in this present euill world that we may be glorified of him and with him for euer in his heauēly kingdome in the world to come Mat. 6.33 For so is the cōmandemēt of our Sauiour Christ Iohn 17.3 First seeke ye the kingdome of God his righteousnesse And againe This is life eternall to know thee the onelie true God and him whom thou hast sent Iesus Christ Haue we such knowledge good dispositiō as you speake of by our owne naturall inclination No for it is written The naturall man
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.
Sam. 2.25 and Isai 7.13 that in the like proportion the transgressiō of the first table is greater more hainous thē of the second And further also it is to be obserued for the making vp of this second rule that there are diuerse degrees of good duties commaunded in either table Mat. 12.31 1. Tim. 1.13 and that there is an inequality of the sinnes vvhich are forbidden the one being vnequally and vvith the disaduantage compared and weighed vvith the other and accordingly a diuerse degree or measure of the curse punishments either in this life or in the vvorld to come Thirdly to the more thorough vnderstanding of the Lavv of God vve are to obserue that vvhat euill or sinne soeuer is forbidden in any Commandement there the contrary good thing or vertue is commanded and on the other side vvhat good thing soeuer is commanded there the contrary euill thing is forbidden Fourthly that vnder one thing expressely either commanded or forbidden all of the same kind vvhat soeuer causeth or any vvay helpeth and furthereth the same they are likewise either commanded or forbidden as coadiutors and accessaries therunto or as hauing a mutuall relation the one to the other Fiftly that albeit for order of doctrine there is a most perfect distinctiō of euery Cōmandemēt frō other yet as touching practise they are so nearly knit together that no one can be perfectly obeied vnlesse all be obeyed one being trāsgressed al are transgressed And for the same cause also there are some kind of duties the contrary transgressions either commanded or forbidden in many yea sundry times in all the Commandements according to the diuerse or contrary ends purposes vvhereunto they do serue according as they are either diuersly or contrarily applied Sixtly that the curse of eternall death and of all the euils miseries of this life is due to the least transgression of any part or branch of the Law and much rather the generall transgression and contempt of it but that the blessing of euerlasting life is not due as a deserued reward or det vnlesse the whole Lavv be fully and perfectly obeyed as vvas answered before Seuenthly that our Sauior Christ only of all men hath perfectly fulfilled obeyed the Law but that all other are transgressors and therefore iustly vnder the curse and condemnation vvhich it awardeth Finally that vvithout faith in the same our Sauiour Christ none can be freed frō the curse threatned by the Law much lesse partaker of any blessing promised in any of the Commandements and least of all a partaker of euerlasting happinesse And yet touching those that do truly beleeue in Iesus Christ and earnestly repent of all their sinnes that their sincere though vnperfect obedience is accepted vvith God and shall of his free and vndeserued grace on our parts only for Christs sake be perfectly rewarded partly here in this world but fully after this life in the kingdome of heauen according to the diuerse degrees and measure of euery mans faith and obedience All these things are necessarie to be obserued indeed the proofes whereof are for the most part cleare in themselues the which yet I will briefly repeate that ye may the better vnderstand them and that they may be more firmely fixed in your minds First because God is a Spirit most wise holy and righteous therefore must his Law be answerable to himselfe c. Reade Deut. 4.5 c. Psal 19.7 c. Rom. 7.12.14 The second third and fourth may easily be confirmed by considering them in their instances for the exemplifying of thē is the prouing of them And touching the diuerse degrees of curse or punishment Particular rules for the interpretation of euery Commandement reade Math. 11.20 c. chap. 12.45 Luk. 10.12 and chap. 12.47 Rom. 1.27 c. and chap. 2.1 c. 2. Thes 2.11.12 and 2. Tim. 4.14 c. and 2. Peter 2.20.21 Numb 15.26 c. compared with verses 30. c. For the fift and sixt reade againe Deut. 27. the last verse and Gal. 3.10 Rom. 3.19.20 and Iames 2.10.11 For the proofe of the seuenth reade Rom. 8.3.4 and chap. 10.3 and 2. Cor. 5.21 1. Pet. 2.22 3.18 and 1. Iohn 3.5 Isaiah 53.5 c. And Ier. 23.6 The Lord our righteousnes And the places before alledged Rom. 3.21.22 and Gal. 3.12.13.14 and verses 21.22 For the last point reade also Rom. 8.1 c. 1. Tim. 1.9 Acts 10.34.35 Psal 19.11 91.14.15.16 Mat. 10.42 and chap. 25.34 c. 2. Cor. 5.10 2. Tim. 4.8 Math. 5.12 Hebr. 11.6 Gal. 6.7 and 2. Cor. 9.6 And now these things obserued more generally we may perceiue the more easily what is to be considered in the particular handling of euery commandement the which things also haue bene declared I would gladly heare them likewise rehearsed of you they being well neare the same with the other Shew therefore which they be They are these vvhich follow First the sence and meaning of the Commandement that also first negatiuely vvhat is forbidden and then affirmatiuely vvhat is commanded in the 1. 2. 3. 6. 7. 8. 9. 10. But in the 4. and 5. commandements first affirmatiuely vvhat is commanded and after negatiuely vvhat is forbidden Secondly the particular equity of it Thirdly the particular blessing promised to the perfect obedience of it Fourthly the particular curses or punishmēts threatned against al such as either make shew of obediēce only in hypocrisy dissimulatiō or do neuer so litle trāsgresse against any duty required Fiftly the particular application of the curses due to euery one in respect of the same particular mutterings and secret rebellions as they are in any more or lesse Finally a particular declaration how our Sauior Christ only hath perfectly obeyed the Commandement which we haue in hand and what manner of obedience to the same that is vvhich God accepteth at the hands of the faithfull Preface or generall reason for the authorising of Gods Law for Christ Iesus his sake though it be vveake and vnperfect These things thus obserued let vs come to the first Commandement which is that Thou shalt haue no other Gods but me Or thus Thou shalt haue or let there be no strange God to thee before my face for such are the words of the originall text though in the same sence and meaning with our vsuall and accustomed translation But in the 20. Chapter of Exodus where the Law of God is set downe there are other words before these which as ye may remember haue bene interpreted vnto you Which are those Thē God spake al these words saying I am the Lord thy God which brought thee out of the land of Egipt out of the house of bondage In the holy lāguage we reade out of the house of seruāts but in the same sence because the Israelites were there in seruitude and bondage read Leu. 26.13 Deut. 4.20 and 1. King 8.51 and Deu. 5.15 But what were you
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
plainly be gathered frō these Scriptures following in the which these things are opposed to all idols and to euery carnall inuention and doctrine of man Ezod 23.13 Deut. 4.14.15.16 c. Isa 40.21 c. 31. and chap. 44.1.2.3.4.5.6.7 c. and Ier. 10.6.7.10.11.12.13.16 Zach. 13.1.2.3.4.5.6 Hosh 14.8.9 Ephraim what haue I to do with idols sayth the Lord c. Reade also Acts 17.23.24 c. Here call to mind againe Isa 29.13 Math. 15.9 Mar. 7.5 c. And verily no wise man can thinke but Gods owne creatures and the works which he hath wrought in the nature of al things are more liuely representatiōs of his eternal Godhead of his diuine power wisedome iustice mercy c. then the worke of any artificiall workmā whose worke is but a weake imperfect imitatiō of nature neither can he make so much as a shadow of the soule life vitall power or motion of any creature c. The more also the senses are caried after dumbe pictures and dead images the lesse groweth the care of reading and hearing of the liuely Scriptures themselues according as we see plainly in the Church of Rome that by this meanes the diuell preuailed both to suppresse the holy Scriptures of God and to bring in their owne lying Legends to confirme their owne false worship and all their lying doctrines Touching the second part of this answere reade Math. 4.10 and Psalme 95.6 What our mutuall care ought to be herein reade Psal 122.6.7.8.9 Isa 2.3 Micah 4.1 Zeph. 3.9.10 What the care of the Prince and ciuill Magistrate ought to be consider from the example of Iosh chapter 24. and from the example of the godly Kinges of Iudah reade Deut. 17. verse 18. c. What the care of the maister of the familie ought to be consider from the example of Abraham Gen. 18. verse 19. and of Iaacob Gen. 35.1 c. Concerning the publicke place of Gods worship reade Leuit. 19.30 and chap. 26.2 and Deut. 12.4.5.6 c. The like is to be considered concerning euery place of Gods worship appointed for the assembling of Gods people It is necessary also to this end that the Ministers of the word should haue meete maintenance and that there should be schooles of learning appointed for the trayning vp of scholers in good learning for the preparing of meete men for the holy Ministerie of the word in so much as God doth not ordinarily giue his gifts but by ordinary meanes Reade Deut. 12.17.18.19 and 2. Chron. 31.2.3.4 c. Nehem. 13.10.11.12.13 1. Cor. 9.7.8.9 c. Gal. 6.6.7.8.9.10 Reade also 2. Kings 2.3 verses 15.16 1. Tim. 3.15 For the third part of the answere reade Deut. 4.15 verse 23. chap. 7.3.4 verse 25. and chap. 11.16 chap. 12. verse 13. and verse 30. and chap. 13.6.7.8 For the proofe of the fourth part reade Pro. 2.20 and chapter 13.20 The danger of fellowship with idolaters Dauid well saw when he complaineth as we reade 1. Sam. 26.19 And therupon also it is that on the other side he maketh so precious reckening of the fellowship and cōmunion of the godly Psa 16.2.3.4.5 c. and of the place and exercises of Gods pure worship Psa 26.4.5.6 c. and Psal 27.4 and 42.1 c. and Psal 84. and 122.1.2 Reade also Psa 73.27.28 and Psa 119. verse 79. Acts. 2.46.47 Hebr. 10.23.24.25 For the fift part reade Exod. chap. 23 verse 24. Deut. 7.25.26 and cha 12.1.2.3 Herein those noble Kings of Iuda Hezekiah and Iosiah they are right Princely patterns to all Christian Kings and Princes And for the zeale of the Ministers of the Gospell how great it ought to be against idolatry and false worship whom may we rather take for examples then the holy Prophets of God and Apostles of our Lord Iesus Christ For the last part reade Rom. 14. and chap. 15.1.2 and 1. Cor. 6.12.13 and chap. 8. and chap. 10.23 c. Reade also Gal. 5.1 c. By the which Scriptures we may euidētly perceiue that their speech is ouer loose shallow who make humane lawes to ouerrule the cōscience to dissolue take away the consideration of those circumstāces which the word of God in such cases requireth to be religiously respected But which are the duties of Gods true outward worship whereby his spirituall seruice and worship is to be manifested and declared in the open profession and practise of it such as God requireth to be in perpetuall vse amongst Christians They are the publike preaching and administration reading hearing and receyuing of the word and Sacraments ioyned with confession of sinnes prayer thankesgiuing singing of Psalmes execution of the iust censures of the Church discipline as the occasion requireth in that holy and christian communion of Saints whereunto God hath called hoth the Ministers of his word and also the rest of his people in their seuerall congregations and the priuate prayers and thankesgiuings with reading of the holy Scriptures conferences Catechisings and singing of Psalmes in euerie Christian familie by the gouernours thereof their children and seruants according to the course of their priuate gouernement and the prayers and thankesgiuings of euery member of the family apart by himselfe according to their particular occasions and oportunities both when he sitteth downe and when he riseth vp from meate when he lyeth downe and riseth from his bed when he iournieth abrode and when he returneth home when he falleth sicke and vvhen he recouereth his health These are the essentiall duties of Gods outward vvorship both publike and priuate whereunto we are to adde their accidents or adioyntes Which are they Reuerend and religious outward behauiour in all these holy actions and namely in the confession of sinnes and prayer the vncouering of the heade the bowing of the knees or rising vp if a man be set downe holding vp the hands lifting vp the eyes to heauen with holy and reuerent boldnesse of our faith in the mercies of God or on the contrarie looking dovvne to the earth or couering the face or striking on the breast or some other vvay in seemely manner euen vvith teares sometimes as the case may require declaring thereby our godly sorrovv and anger against our selues for our sinnes as also fasting ioyned vvith extraordinarie humiliation by speciall confession of sinnes and prayer and fasting ioyned with speciall thankesgiuing according to the exāples and practise of the seruants of God yea euen of whole Churches and congregations of his people layd before vs in the holy Scriptures to the same end It is so for these as one may terme them are a kind of morall ceremonies common and perpetuall both to the Iewes and Gentiles and to all zealous and reuerend worshippers of God from the beginning of the world and so shall be to the end of the same if there be no such necessarie impediment or let which in good discretion may hinder that particular practise for a season or because of some
the obedience of it Touching the words of the Commandement we haue heard also that two things are diligently to be examined Which are they First who are meant by these honourable titles father and mother Secondly what that honour is which God commandeth vs to yeeld vnto them Shew therefore in the firs place who are meant by these titles of father and mother First our naturall parents by whom as by the instruments of God we haue receiued our being and life And then also all those which in any respect are in stead of parents vnto vs for the preseruation direction and comfort of life Who are they whom we ought to account to be to vs in stead of parents according to this Commandement of God First ciuill Magistrates in the common-wealth such as are soueraigne Kings and Princes with their Iudges and Iustices and all in publike office vnder them Secondly Pastors and teachers of the word in the Church of God with all that haue gouernement and charge of soules together with them according to the same his holy word Thirdly schoole-maisters and teachers of the tongues and other liberal Arts as also such as haue the wardship gouernement of fatherlesse children and likewise maisters of manuell trades and occupations Fourthly all that be any way specially beneficiall to any of vs. Finally the aged in yeares and all that are our auncients in grace and godlinesse Moreouer it is here to be noted that as in the first degree of naturall parents the mother is mentioned so in these other degrees that women when by the speciall prouidence of God any haue soueraigntie of gouernement or any inferiour place of regency they are to be accounted mothers in the common-wealth and Church of God as Deborah in that respect is called a mother in Israel Iudges 5.7 Yea all matron-like and mercifull women are mothers c. But why are all other degrees both of ciuill office and naturall age and spirituall gifts c. thus comprehended vnder the titles of naturall parents First because they are by the lavv and course of nature the first and most auncient degree of honour among men Secondly because the louing and tender gouernement of naturall parents is the principall patterne and example whereunto all other gouernement is to be framed Thirdly because child-like subiection is the entrance and preparation to all obedience and subiection Finally that it might the more clearely appeare how acceptable to God the subiection of euery inferiour is to his superiour of what degree soeuer he be and on the contrary how grieuous a sinne disobedience to any superiour is in so much as it is of like nature with the vndutifulnesse of a child against his naturall father or against his mother that bare him Hitherto who are meant by the honourable titles of father and mother Now let vs come to see what that honour is which God commandeth vs to yeeld vnto them the which because we cannot better vnderstand then by searching out what those seuerall duties are which God in his word expresseth as belonging to euery one either in common or more specially according to his seuerall degree and calling let vs follow this course And first what is the honour which children are commanded to yeeld vnto their naturall parents The Lord commanding vs to honour our naturall parents requireth of vs these things First that we do all the dayes of our liues reuerendly esteeme of them and of their holy prayers and blessing Duties commanded and first to naturall parents and of their vvise instructions and counsels both for the course and trade of life vvhich we are to take and for the company which vve are to make choyse of and especially then vvhen vve shall come to thinke of seeking a companion to liue vvith vs in maried estate Secondly that as a fruite of that reuerend estimation we do not onely in outward gesture and speech behaue our selues dutifully toward them but also that we obey them from the heart submitting our selues to their godly gouernement and discipline and that euery vvay we seeke to vvin them to pray for vs and to blesse vs and to giue all good occasion to ioy in vs and to blesse and prayse God for vs. Thirdly that we shevv our selues thankefull in all readinesse to recompence their goodnesse toward vs to the vttermost of our power wherein soeuer they shall at any time stand in neede of our helpe Finally seeing we cannot recompence them or at the most but in part we are to pray continually vnto God so long as they liue that it may please him on our behalfe fully and for euer to recompence and reward them Yea and all these duties are to be performed from hearty loue and affection toward them This is the honour that children owe to their naturall parents beside seemely buriall if we suruiue them and dutifull speech and memoriall of them c. But why are all these duties comprehended vnder this word Honor rather then vnder loue To put a difference betweene that loue we owe to our inferiors or equals which is more familiar and this loue wherein we stand bound to our parents and all other our superiours which may not be seuered from feare and reuerence Now what is the honour that subiects owe to their soueraigne kings and to all other their inferiour Magistrates The same which we are commanded to yeeld to our naturall parents according to the particular interpretation of the Scriptures following My sonne sayth king Salomon feare the Lord and the king Reuerence meddle not with them that are seditious Duties to Prinâ—â—s and ciuill â—ouernours Prou. 24.21 Submit your selues sayth the Apostle Peter vnto all maner ordinance of man Obedience for the Lords sake whether it be to the king or to the superiour 1. Pet. 2.13 Or vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that do well For so is the will of God that by well doing ye may put to silence the ignorance of foolish men As free but not as hauing liberty for a cloake of maliciousnesse but as the seruants of God 1. Epist 2.13.14.15.16 And the Apostle Paule Rom. 13.1.2.3.4 And then it followeth verses 5. and 6. Wherefore ye must be subiect not because of wrath onely but also for conscience sake For for this cause ye pay also tribute for they are Gods ministers applying themselues for the same thing Thankfulnesse Yea not onely must we shew our selues thankefull for their carefull protection ouer vs by yeelding a portion of our goods but also in bestowing our whole substance and in the hazarding of our liues in their warres if need so require according to that saying of the souldiers of king Dauid Thy life is more worth then ten thousand of vs 2. Sam. 18.3 and chap. 21.17 Thou shalt go no more out vvith vs to battell least thou quench the light of Israel
Prayer And concerning prayer the Apostle Paule exhorteth that in the Church of God and in the holy meetings of his people first of all supplications prayers intercessions with giuing of thankes be made for all men For Kings and all that are in authority that we may leade a quiet and a peaceable life in all godlinesse and honesty 1. Timothie 2.1.2 Here let vs obserue that the same honour which is due to soueraigne Kings is due also to Queenes when they haue by Gods speciall prouidence soueraignty of gouernement The inferiority of their sexe must not in this case preiudice their authority ouer their subiects no more then it must diminish the honour which children owe to their naturall mother whom therefore the Lord doth in his Law mention aswell as the father And Leuit. 19.3 he putteth her before the other Duties to Mâ—nisters of thâ— word that it might the rather be obserued But leauing this point let vs proceed What is the honour which God hath commanded his people to giue to their pastors and teachers The same duties in such maner as followeth He that heareth you sayth our Sauiour Christ heareth me Reuerence and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 Whereupon sayth the Apostle Paule Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God 1. Cor. 4 1. In the 13. chap. of the Epistle to the Heb. verse 17. Obediencâ— Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Touching prayers for the Ministers of the word Prayer Pray for vs sayth the Apostle Paule that the vvord of the Lord may haue free passage and be glorified 2. Thessal 3.1 And againe Ephesians 6.18 Reade also Hebr. 13.18 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly And for conuenient maintenance Thankefâ—â—nesse and euery other duty of honour belonging to the Ministers of the Gospell we reade what the will of God is 1. Tim. 5.17.18 The elders that rule well are worthy of double honour specially they which labour in the word and doctrine For the Scripture sayth thou shalt not mouzell the mouth of the oxe that treadeth out the corne and the labourer is worthy of his wages This is the honour which by the commandement of God belongeth to the Pastors and teachers of the Church wherein also schoole-maisters and teachers of the liberall Arts haue their portion to whom not onely their scholers themselues but also the parents of the scholers owe reuerence and thanks with good and liberall recompence Now what is the honour which God requireth that seruants should yeeld to their maisters according to the flesh as the Apostle calleth them in regard of their bodily seruice which they owe them Duties to maisters of families c. Let as many seruants as be vnder the yoake count their maisters worthy of all honor Reuerence that the name of God and his doctrine be not euill spoken of And they which haue beleeuing maisters let them not despise them because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things sayth the Apostle to Timothy teach and exhort 1. Tim. chap. 6.1.2 Obedience Seruants be ye obedient to them that are your maisters according to the flesh with feare and trembling in singlenesse of your harts as vnto Christ Not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart With good-will seruing the Lord and not men Ephesi 6.5.6.7 And the same againe Coloss chap. 3.22.23 Moreouer in the second chapter to Titus verses 9.10 Let seruants be subiect to their maisters and please them in all things not answering againe Neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Prayer For prayer we haue the example of Abrahams seruants Gen. 24.12.13.14 and verse 48. Thankefulnesse For thankefulnesse Ioseph is a notable example for all seruants to follow Gen. 39. verses 8.9.10 And Iaacob for diligence and faithfulnesse yea though he serued an vnkind kinsman Gen. 29.15 c. Let vs peruse these places of holy Scripture and first Gen. 24.12 c. The Like honour in all good reason and proportion and from the equity of this Commandement as it followeth to be considered is due from the souldier to his Captaine for he is his maister and martiall Magistrate from the patient to his good Phisition or Surgion who are as nouicing fathers to his bodily health as it is well expressed Ecclesiasticus 38.1 c. Honour the Phisitian with the honour that is due vnto him because of necessity for the Lord hath created him Duties to elders in yeares that is to say he hath appointed this calling and giuen this gift and skill to him c. The like honour is due from the client to his faithfull Counsellour and pleader at Law seeing he is a father in the defence of his outward estate and iust title and right and froÌ„ the beneficiarie to his liberall benefactor whether to man as to Gaius or to woman as to Dorcas c. And note also that in obedience to this Commaundement the wife is to reuerence her husband Eph. 5.22 c. 33. and Coloss 3.18 Maid-seruants are likewise to submit themselues to their dames and mistresses Gen. 16.9 To conclude this point What is that honour which God commandeth the younger in yeares to giue to their auncients and elders Thou shalt rise vp before the horehead Reuerence a fruite and declaration whereof is this rising vp and honour the person of the old man sayth the Lord and dread thy God I am the Lord Leuit. 19.32 A fruite also of the which honour is the silence of the younger in reuerend regard of the experience and vvisedome of their elders Iob. 12.12 And as vve reade againe Iob. 32.4 Elihu waited till Iob and the rest had spoken because they vvere more auncient in yeares then he And verse 6. he sayth I am young in yeares and ye are auncient therefore I doubted and was afraide to shew you my opinion Reade also Psalme 107.32 Ye younger sayth the Apostle Peter submit your selues vnto the elders Obedience and submit your selues euery man one to another decke your selues inwardly vvith lowlinesse of minde for God resisteth the proud giueth grace to the humble 1. Epistle chapter 5.5 Yea the Minister of the word though he himselfe be an Elder in respect of his office yet must he not checke his elder in yeares but exhort him as a father and the yonger men as brethren the elder women as mothers the younger as sisters with all purenesse 1. Tim. 5.1.2 And further
A fruite of thankefulnesse in respect of the maintenance of such elder vvomen as be in outward vvant such especially as haue liued as becommeth good and Christian matrons it followeth in the third verse of the same Chapter Honour vvidowes which are widowes indeed Duties to ancients in grace Superiours are to honour their inferiours Finally touching prayer for our elders reade Lamentation of Ieremy the whole where the Prophet pitifully bewailing the ouerthrow of all estates noble of low degree parent and child young and old in the ende he prayeth for all estates Turne thou vs vnto thee Prayer ô Lord and we shall be turned renew our dayes as of old chapter 5.21 Thus then we see in the whole discourse how all degrees of superiours are according to the commandement of God to be honoured of their inferiours whether they be such as be so in respect of the order which God hath set in nature or in pollicy To the which also we cannot but adde that order which he hath set in aunciencie of spirituall gifts and graces according as we see the Apostle Paule to giue it the note of honour Reade Romans 16.1.2.3.4.5.6.7 c. and 1. Cor. 16.15.16 Now brethren I beseech yee be obedient to such And Paule himselfe prayeth for such 2. Timothie 1.16.17.18 Behold therefore the manifold bond whereby we stand bound to giue honour vnto other in humbling of our selues c. But not onely are inferiours to honour their superiours but superiours also must know that God requireth of them that they do yeeld a certaine honour to their inferiours and deale honourably and well with them according to the duties of their seuerall places and degrees For there is no doubt but the Lord requireth them at their hands as hath bene partly declared in the interpretation of the fourth Commaundement wherefore it is to good purpose that in this place we do lay them forth in a more full discourse as followeth To speake generally they are these First faithfulnesse in gouerning according to true iustice and iudgement in the feare of God who is the iudge of all superiours and gouernours Secondly loue toward the people of God with a parent-like affection Thirdly Duties of Superiours to their inferiors liberall incouraging and rewarding of such as deale faithfully in anie speciall dutie or seruice Fourthly grauitie and constancie both in word and deed as may best beseeme the credit of that place and office which euerie one beareth Fiftly modest and humble behauiour both in word and gesture yet so againe as may best beseeme the honour of the person which any sustaineth and as may likewise stand with that holy courage and seueritie which his office requireth Sixtly a mercifull tollerating or bearing with infirmities by moderating the strict rigour of ciuill lawes and penalties vpon reasonable considerations so farre as may stand with a currant and inoffensiue course of iustice These are the duties in generall More particularly The duties of naturall Parents toward their children are that they 1. Nourish and bring them vp 2. Prouide all things meete and conuenient for them 2. Cor. 12.14 Ruth 31. 3. Defend them against iniuries 4. Instruct them in the waies and commandements of God And this is their chiefe dutie as hath bene noted in the fourth Commandement 5. Pray heartily and continually to God for them and the rather because in this respect God hath after a sort put the blessing of the childs long life into the hands of the naturall parents as the words of the Commandement That they may prolong c. do giue to vnderstand 6. Gouerne and rule them by a godly and Christian course of houshold nourture and discipline according to that Hebr. chap. 12.7 What sonne is there whome the father doth not chasten The precept hereof is often in the holy Prouerbes Duties of Superiors to inferiors The duties of kings and soueraigne Princes are 1. That they commaund their subiects to obserue the whole Law of God and to worship him in that maner onely which he hath prescribed 2. That they punish the transgressours of either table according to the qualitie and degree of the trespasse and contrariwise that they defend and incourage all that are dutifull and obedient 3. That they fit all their ciuill lawes and penalties thereunto 4. That they place good magistrates vnder them and take order that the people may haue good and faithfull Ministers of the word of God spiritually to teach and gouerne them and that they displace the contrarie as King Salomon deposed Abiathar 1. Kings 2.26 Reade also 2. Chron. chap. 17.7 c. and chap. 19.5.6.7.8 c. 5. That they pray vnto God for their Subiects after the example of king Dauid 2. Sam. 24.17 and of king Hezekiah 2. Chron. 30.18.19.20 and Isa chap. 37.14.15 c. and chapt 38. and of king Iehoshapat 2. Chron. 20.5 c. What the duties of Ministers of the word are reade Deut. 33.10 Ezek. 33.7 c. and chap. 34.4 Iohn 21.15.16.17 Act. 20.28 and 1. Thessalonians chapter 2. and 1. Timothy 3. and Titus 1. The duties of Maisters of liberall Arts and sciences and also of handie labours are 1. That they do wisely faithfully and diligently teach and instruct those that are committed to them according as their capacitie will beare 2. That they order and gouern them by such a course of discipline and nourture as may best further their learning and that they incourage them to learne and labour with as much facilitie and ease and with as great delight as may be 3. Moreouer that maisters of occupations do prouide meet foode clothing and lodging for their apprentises and that they pay their hired seruants their due wages c. The duties of the husband toward his wife are 1. To keepe the mariage couenant faithfully 2. To loue cherish and defend her 3. Patience to beare with her infirmities 4. Wisely to gouerne and further her in the way of saluation The duties of the wife toward her husband are to loue reuerence and obey him and in the care of gouerning and prospering the family to be an helper to him The duties of the Captaine in warre are to tender the life of his souldiers so as he do not hazard them in needlesse or desperate attempts that he yeeld them their iust and ordinarie pay that he be of good courage comfort to them in time of necessarie daunger finally that he make them partakers in the spoile of the victorie Genesis 14.24 1. Sam. 30.22.23 c. The duties of the Lawier are that he do willingly accept further good and honest sutes specially the sutes and causes of the poore the widow the fatherlesse and the stranger that he earnestly disswade euill and litigious sutes or quarrels and that as much as lyeth in him he further friendly composition and agreement that he deale faithfully on the behalfe of his client without delatorie excuses and that he content himselfe with
of the Chapter c. What is the curse against such aged persons as haue no regard to walke wisely and as it beseemeth their yeares for the good example of their youngers Though a sinner do euill an hundreth times and God should prolong his dayes yet I know that it shall not go well with him because he feareth not before God Eccles 8.12.13 And Isaiah chap. 65.20 The sinner being an hundreth yeares old shall be accursed His bones are full of the sinne of his youth and it shall lye downe with him in the dust Iob. chap. 20.11 This must needes make him miserable indeed For euen as the Spirit of God earnestly affirmeth that they are blessed which dye in the Lord whose workes follow them c. Reue. 14.13 So on the contrary they whose sins accompany them to their death and in their death must of necessity be extremely miserable To conclude this point what proofe haue you of the curse against those that do not giue mutuall honour one to another yea the more honourable to the baser the richer to the poorer the learned to the vnlearned and much rather if one equall do not so to another seruant to seruant brother to brother poore to poore and rich to rich c. The sinner sayth the holy Prouerbe despiseth his neighbour and so consequently is accursed But he that hath mercy on the poore is blessed chap. 14.21 And chap. 11.2 When pride commeth then commeth shame but with the lowly is wisedome And chapter 28.3 If a poore man oppresse the poore he is like a raging raine that leaueth no foode And Math. 24.48 c. The euill seruant which smiteth his fellow-seruants shall be cut off and haue his portion with hypocrites there shall be vveeping and gnashing of teeth Thus farre of the curses And thus we see how euen as God blesseth euery dutie of obedience Euery man is a damnable transgressor both in this Cōmandement and in the rest so both here and euery where there is no transgression of his Law which is not accursed in his sight to the which some speciall punishment or other doth not belong according to that we reade Heb. chap. 2.2 Now therefore that according to the course of our Catechisme we may come to the vse of this Commaundement Haue you so obeyed it that you may escape these curses and obtaine the former blessings No but contrariwise I haue infinitely transgressed it aboue that I know against my selfe both in thought word and deed so that vnlesse happily I may find fauour with God through the perfect redemption and obedience vvhich Iesus Christ hath wrought I must of necessity perish in my sinnes which I haue committed against it This verily is not onely your estate but it is the condition of euery mothers sonne among vs yea it is the common estate of all both of parents and children of Princes and subiects of pastors and people of maisters and seruants of young and old of poore and rich of learned and vnlearned c. By Iesus Christ onely are we redeemed through his bloud from the curses and punishments due to the transgressions of this Commandement and by him alone also are we made partakers of the blessings promised to the obedience of it prouided alwayes as must be vnderstood in euery commaundement that we truly beleeue in his most blessed name repent of our sinnes and indeuour to walke more and more in the obedience of it But that the perswasion of your faith may be the more comfortable to you What proofe haue you that our Sauiour Christ hath perfectly fulfilled the obedience of this Commandement for you and for so many as shall truly beleeue in him and repent of their sinnes Hereof through the goodnesse of God vve haue very euident and manifold confirmation in the holy Scriptures to our singular comfort Our Sauiour Christs perfect obedience Which are those manifold confirmations whereof we haue so comfortable euidence They are partly such as giue testimony of his perfect obedience to man in euery estate of inferiority and subiection whereunto it pleased him of his owne accord to submit himselfe for our sakes though he were the Lord of glory whom all both men and Angels stand bound to worship honour and serue And partly they are such as do witnesse his perfect obedience to God in a most gracious course of gouernement in respect of that superiority which he receiued aboue all creatures in that he alone was and is for euer found worthy to be the onely mediatour betwixt God and man Let vs therefore inquire of these things in the same order And first what proofe haue you that he was perfectly obedient to his naturall parents that is to the Virgin Mary his mother and to Ioseph though he was but his father in law as one may say In the 2. chap. of the Euangelist Luke verse 51. it is expresly testified that he was subiect to them Yea no doubt it is the meaning of the Euangelist that he was constantly subiect to them so that he most willingly obeyed them in all things as might best beseeme a most dutifull child that is so farre as might stand with that principall dutie wherein he well knew himselfe chiefly bound to his heauenly father whereof we haue sufficient proofe from time to time yea euen from the beginning as is plaine in the same text verses 48.49 And againe afterward Iohn 2.4 and Matth. 12.48.49.50 and Luke chapter 11.27.28 Yea so farre was he obedient that he willingly submitted himselfe to be euen as a seruant or a manuall artificer to worke in workes of Ioseph his fathers science or trade or occupation euen to the time that he was to manifest himselfe to be that Prophet sent of God to Israel that is vntill he was about thirtie yeares of age as we may see Matth. 13.54.55.56 Is not this the carpenters sonne say the people who knew his bringing vp And more expresly Marke 6.2.3 Is not this the carpenter Maries sonne whence then hath he this wisedome And Luke 3.23 whereby it is euident that for all that time his education was not studient-like at learning for then there had not bene so great reason of their admiration and question And that we may be confirmed by a testimony aboue all exception concerning his most perfect loue and thankefulnesse to his mother for her tender and motherly care ouer him and for her paines in nourcing of him vp in his infancy she trauelling with him into Egypt c. let vs duly consider that which the Euangelist Saint Iohn writeth Chapter 19.26.27 in that euen in his agonies vppon the crosse he taketh care for the comfortable maintenance of his mother after his death and it shall be instead of a thousand witnesses This therefore may suffice for the proofe of his most perfect obedience in the duty of a child What proofe haue you of his perfect obedience as he was in the forme of a subiect though indeed
friendship commeth into no reckening before the Lord One carnall friend hath his recompence with another Good holdeth himselfe no debter to either of them A proofe whereof we haue in the place a litle before alledged Luke 14.12 And againe chapter 6.32.33.34 If you loue them that loue you what thanke shall ye haue for euen sinners loue them that loue them c. God will no more recompence carnal friendship then vain-glorious almes c. They therefore that be truly wise will auoide such wast and lost workes they will not worke thus for naught seeing the Lord hath prepared so many blessed workes for vs to walke in Euery worke is lost labour which God doth not vndertake to blesse and reward But godly friendship no doubt is a vertue to the which the blessing of God belongeth The blessing of those that are louing and kind not onely to their godly friends but euen to their enemies also in readinesse to forgiue them and in their need to helpe them c. the blessing I say of these is yet behind What proofe haue you that God will blesse such It followeth in the same place of Luke chapter 6. verse 35. wherefore sayth our Sauiour Christ loue ye your enemies and do good and lend looking for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kind to the vnkind and to the euill Be ye therefore mercifull as your father also is mercifull Reade also Prouerbs 25.21.22 If he that hateth thee be hungry giue him bread c. The Lord will recompence thee But in the place of Luke our Sauiour Christ doth most liuely set forth the excellency of this dutie in the sight of God by the blessing which he assureth vs to belong vnto it And verily the Lord will be so much the more carefull in that case to make recompence not onely because all kindnesse to such is most vnthankefully accepted at their hands but chiefly because the children of God do in this duty most of all deny themselues yea because herein they haue the greatest victory ouer themselues Hitherto both of the interpretation and also of the equity and of the curse and now last of all of the blessing belonging to this Commandemnt The vse is yet behind Haue you perfectly obeyed this holy righteous Comandement of God that is haue you bene so perfectly meeke patient peaceable c. and haue you bene so helpefull euery way to euery body yea euen to those whom you take to be your enemies Euery one of vs is a damnable transgressor that you may perswade your selfe to be out of the daunger of the curse and that you may reioyce in the hope of the blessing of this Commandement for any worthinesse thereof No but contrariwise I find my selfe to be by nature cruelly and spitefully minded for vpon euery occasion I am easily prouoked to anger and to reuiling speeches quarelling and fighting I am very apt to wish euill and to seeke reuenge either openly or priuately against all that I imagine to do me the least wrong and therefore I must needs acknowledge my selfe to be so farre from the blessing of this Commaundement that the curse is due to me yea I am already vnder it saue that I trust God vvill for Christ Iesus sake haue mercy vpon me and forgiue me my sinnes It is true both concerning your selfe and euery one of vs. The Scripture saith not in vaine The spirit which is in vs lusteth after enuie Iames 4.5 Reade also the beginning of the same Chapter And to this purpose let vs marke and we shall perceiue that when the Spirit of God mindeth to set out the corruption of our nature as he doth oftentimes in his holy Scriptures he standeth much vpon this point to describe how exceeding cruell and reuengefull we are euen resembling the Diuell by whom we are peruerted who was himselfe a murtherer from the beginning Reade Isaiah chapter 1.15 Your hands are full of bloud that is of cruelty And chapter 11.6 we are in our naturall corruption compared to the Wolfe Leopard Lyon Beare Aspe Cock-atrise And chapter 59.3 Your hands are defiled with bloud c. And the like Psalme 14.3.4 and Ro. 3.10 c. Yea we thinke it great reason that we may boldly giue euery man as good as they bring that is that we may lawfully reuenge our selues to the vttermost c. We see how little children will striue to giue the last stroke or tap And touching the strength of this sinne we haue a liuely patterne in Lamech Genesis 4.23.24 Heare my voice c. I would slay a man for my greater wound and a young man for my lesser hurt It is euident therefore that vnlesse we find redemption and iustification by our Sauiour Christ we cannot but perish for euer in these our sinnes And this we are the rather to obserue in this Commandement because our cruelties and bloudy sinnes are not otherwise washed away but by the bloud of our Sauiour Christ and by his induring of all cruell and hard dealings at the hands of men and all seuerity of punishment from the hand of God for our sakes For without bloud there is no remission of sinnes Heb. 9.22.23 c. Yea note that as the height of our sinfull corruption appeareth generally against vs all in this that both Iewes and Gentiles conspired in most cruell and despitefull maner to put our Sauiour Christ the Lord of life and glory to a most reprochfull and cursed death so on the contrary the infinite perfection of Gods mercy shineth foorth most brightly in so much as he hath appointed that to be the onely meanes of our eternall redemption and saluation which alone in his iustice might haue bene as the broade seale of our euerlasting condemnation according to that we reade Mathew 22.33.34 c. And againe Luke chap. 20. verse 9. c. Wonderfull therefore is this mercy of our God whereby the bloud of our Sauiour Christ speaketh better things for vs then the bloud of Abell did against Caine Hebrewes chapter 12. verse 24. For this bloud cleanseth vs from all sinne 1. Iohn chapter 1.7 Yet so as if we would haue forgiuenesse of murther with Dauid of hatred with Iosephes brethren of persecution with Paule c. we must repent with them in godly sorrow for the same or any other our sinnes in the same kind against this holy Commandement Yea further we must labour not onely to be harmelesse but more and more to be helpefull to the preseruation and comfort of life c. For the power of our Sauiour Christ his death to the mortifying of sinne and to the quickening of vs vnto newnesse of life goeth alwayes with the merite and worthinesse of his death to take away the guiltinesse of sinne c. Who was more tender hearted then Paule after he was conuerted c. Our Sauiour Christs perfect obedience for vs. But that your
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
through the grace of God though not in full perfection Phil. 4.11.12.13 I haue learned saith the holy Apostle in what estate soeuer I am to be therewithall content I can be abased and I can abound and to be full and to hungry to abound and to haue want I am able to do all things through the helpe of Christ who strengtheneth me For the second point reade 1. Thes 5.7.8.9 and 1. Pet. 1.22 For the third point consider the nature of true loue that it is farre from minding euill against a mans neighbor as 1. Cor. 13.5 Loue thinketh not euill that it deuiseth how to do good Isaiah 32.7.8 The liberall man will deuise of liberall things The contrary is seuerely reproued 1. Iohn 3.17.18 and Iames 2.8.9.14 c. Reade the places For the fourth point reade Rom. 13.15.16 Reioyce with them that reioyce and weepe with them that weepe Be of like affection one to another Naturally euery man aspireth to be his owne as entir and whole in himselfe as may be that he may stand in need of none nor be combered with the care of any c. This is the naturall study and corrupt desire of vs all But the Apostle Paule guided by the holy Spirit of God teacheth vs all both by doctrine and by example another manner of lesson he counting himselfe a detter to all men both Iew and Gentile Rom. 1.14 So ought we likewise to account our selues according to our gift place and calling Consider also the example of the same Apostle in his excellent measure 1. Cor. 10.33 and 1. Cor. 7.13 c. chap. 11.28 29. 1. Thes 2.8 Consider also the example of Nehemiah chap. 1. verses 1.2.3.4 c. and chap. 2.3 c. For the last point consider the example of the Apostle Paule Rom. 7.24 O wretched man that I am Reade also Acts 8.22 Hitherto what is forbidden and contrariwise what the Lord God commandeth in this his tenth Comandement The equity is next to be considered How may that be discerned of vs The equity of this Commaundement may be discerned two vvayes First in respect of God Secondly in respect of our selues Shew therefore in the first place how it may be discerned in respect of God In so much as the Lord our God is the soueraigne iudge The Equitie not onely of mens actions and determinate purposes but also of their vnsetled thoughts and motions yea seeing he is the Creator of mans person and nature it selfe vvhich also he made very good and perfectly vvell disposed in the beginning of the creation it is very equall and meete that he should both forbid and also condemne the most secret corruption of nature vvith all immediate fruites thereof as vvell as the outward actions seeing the one as well as the other do proceed from the Diuell through mans owne default and also that he should on the contrary require and command all that originall righteousnesse and perfect disposition of nature and of all the powers thereof which he had at the first most graciously giuen It must needs be acknowledged most iust and equall indeed For what reason can there be that the righteousnesse of God should giue place to the lustes of the Diuell and to the corrupt will of man such as are all the lustes and motions of sinne according to the reproofe of our Sauiour Christ Iohn 8.44 Ye are of your father the Diuell and the lustes of your father ye will do The Law also must be agreeable to the nature of the giuer He therefore being most spirituall yea spirit it selfe must needs in all equity giue a most spirituall Law binding the most secret motions and powers of the soules and spirits of all his subiects His Law in all equity must in this respect exceed all humane Lawes of the most wise and iust Law-giuers whosoeuer For they can take no further knowledge of difobedience but from the disloyall actions or speeches of their subiects otherwise they haue no ground to proceed against them for the secret intents and motions of their minds how dangerous and traiterous soeuer they be Neither indeed is any creature in his owne right Lord ouer the soules and spirits of men This soueraignty belongeth only vnto God Shew therefore in the next place how the equity of this Commandement may be discerned in respect of our selues If we should not begin our obedience to God from our inward thoughts motions yea euen from a renewed inclination of the very spirit of our mind we could not possibly performe either any true obedience vnto him or any true loue or duty toward our neighbour It is true it should be only an hypocriticall and pharisaicall obedience and a dissembling loue which he can take no pleasure in God loueth truth in the inward parts Psal 51. He requireth the heart especially Prou. 4.23 Neither can he abide that it should be withheld from him Matth. 15.7.8.9 Reade also Rom. 12.9 Let loue be without dissimulation And 1. Peter 1.22 We must loue brotherly without faining and with a pure heart feruently It is a singular benefit to haue a most subtile and dangerous enemy discouered vnto one Such an enemy is this wicked lust Ephes 4.22 1. Pet. 2.11 Iames 4.1 2. Tim. 2.22 And beside the most prosperous fight and incounter against sinne is in the first thought and motion of it for otherwise it gathereth strength and is according to the proceedings of it so much the more hardly vanquished afterward The speciall equity of this Commaundement iustifieth the speciall curses of God threatned against the transgression of it These curses are now to be considered Shew what you haue bene taught concerning this point Like as the transgression of this Commandement is the roote and cherisher of all sinne and the extinguisher or rather as the barre of a strong fortresse vtterly to let and hinder all goodnesse and loue toward our neighbour and therewithall likewise all loue and good dutie to God for as the Apostle Iohn saith in the first Epistle chapter 4.20 Hovv can he that loueth not his brother vvhom he hath seene loue God vvhom he hath not seene so it openeth a passage for the curses of God against all the sinnes forbidden in the vvhole Lavv to enter in and to ouerflow all like to the increase and gathering together of many vvaters till they grovv to a mighty and raging floud such a one vvhereof vve reade in the holy Prouerbe that it leaueth no fooode A good reason answerable to the nature of this sinne the which as it groweth in offence so it procureth the increase of the punishment against it selfe The Curses according to that gradation which the Apostle Iames vseth chapter 1.15 When lust hath conceiued it bringeth forth sinne and sinne when it is finished bringeth forth death And that this sinne is the mother-sinne and breed of all the rest reade Rom. 7.5 The motions of sinnes which are by the Law to wit through the corruption of the
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