when a Minister of Gods word may be translated as it were and remoued from one people to another But that must be in an orderly course when it may be discerned to be more to the glory of God c. and not to serue the priuate humour of this or that man which will say such a one shall go for my money and so contemne all other c. The first of the things in this answer are so plaine in themselues that they need no further speech or allegation for the proofe of them In a word the coueting of any thing of our neighbors whatsoeuer is couetable if we may so speake or in any respect desireable all is forbidden in this CoÌ„mandement For so the Lord himselfe speaketh in his holy language both in this Commamndement and in many other places where he vseth a word from the which all things of desire or which be as we say in request among men take their name as Gen. 3.6 where Eue iudging the forbidden tree to be a tree to be desired gaue place to her desire or coueting eye and so brought euill lust into the world So Iosh 7.21 in the confession which Achan maketh I saw among the spoile saith he a goodly Babilonish garment c. and I coueted them and tooke them And euery where in the holy Scriptures things not to be coueted or desired from our neighbour they are called from this word of desire as vessels of desire for precious vessels Dan. 11. verse 8.38.44 And Prou. 21.20 In the house of the wise is pleasant treasure or as the word is a treasure of desire that is which men count worthy to be desired And Isa 32.12 fâ—â—elds of desire for pleasant fields And Amos 5.11 vines of desire for pleasant vines And generally all precious and pleasant things are called such things as be desirable Lament 1.10 The enemy hath stretched out his hand vpon all her desirable things c. And now from this repetition of things both mentioned and also more generally to be vnderstood which God forbiddeth vs to couet let vs obserue that the reason hereof is because the corruption of our nature is so plentifull in this euill of coueting that our neighbour cannot haue that thing of the bountifull hand of God which our hearts cannot affoord an euill lust after it c. Furthermore also we may from hence well perceiue that it is not lawfull for vs to wish any of the same things to any friend to the hurt of our neighbour which we may not wish to our selues for this were to preferre our affection to our friend before the good-will and pleasure and most wise prouidence of God who hath otherwise appointed and disposed thereof Moreouer seeing we may wish no good thing from our neighbour either directly to our selues or indirectly to any of our speciall friends let vs note well that we may much lesse and so not without greater sinne wish our neighbour any dammage or hurt Duties or rather the grounds of all good dutie commanded either in body or soule goods or name wife or child seruant or cattell c. Neither let vs forget here that the same coueting which is forbidden to euery man concerning his neighbours wife the same I say is forbidden to euery woman concerning her neighbours husband c. Finally that we may briefly comprehend all which we may not couet let vs consider the admonition and charge of the Apostle Iohn concerning the things which we must not loue to the hinderance of loue either toward God or our neighbour as we reade in the 1. Epistle of Iohn chap 2. verses 15.16.17 where he deuideth lust into three branches as it were The lust of the flesh the lust of the eye and the pride of life So that accordingly doth the Lord forbid all couetousnesse of the mind after riches all voluptuousnesse of mind in desire after pleasures and all ambitious desire of honour Thus much therefore concerning the euils forbidden in this Commandement Now let vs come to see on the affirmatiue part what good things God commandeth in the same Shew which they be First God staightly requireth that euery of vs do dispose of our minds to stand fully satisfied and contented vvith that portion of blessing both spirituall and belonging to this life vvhich he of his diuine vvisedome and grace alotteth vnto vs from time to time vvhether it be plenty or vvant more or lesse following our present businesse and vsing all lawfull meanes vvith a quiet mind and vvithout any distrustfull care for the morrovv paitently vvaiting vpon God vntill it shall please him in his good time and by his most gracious and prouident hand to better our estate Secondly that vve haue our hearts and minds readily and constantly inclined and bent to reioyce at all the mercies vvhich God hath already or shall hereafter bestow vpon euery of our neighbours in what measure soeuer it be Thirdly that vve do studiously deuise hovv vve may do them most good and from the secrets of our soules desire and long after their further benefit as may stand vvith the good-vvill and pleasure of Almighty God Fourthly that on the other side vve be ready to lament whatsoeuer falleth out vnprosperously against them and that we be vvilling to our power to procure the remedying of the same according to all the Commandements of the second Table of the Law going before Finally that vve do earnestly and constantly settle our selues to bewaile resist and suppresse all contrary lusts motions and temptations which shall at any time arise in our hearts vvhatsoeuer they be Or more briefly thus The Lord our God requireth of vs in this his last Commandement first originall righteousnesse and perfect loue toward our neighbour as the ground of all good duties toward them according to our first creation Secondly he commandeth vs the immediate fruites of the same originall righteousnesse and perfect loue of our neighbour in all righteous and louing thoughts and motions of the heart tending to the greatest good which we may procure vnto them ioyned also with the deniall of our selues and all that selfe-loue and pride which through the corruption of nature aboundeth in vs. But concerning the parts of the answer somewhat more at large For the first point let vs consider that this last Commandement is as one may not vnfitly compare it the Sabbath of the second Table of the Law seeing it requireth such an absolute ceassing of all hatred yea of all vnkindnesse against our neighbour that we may from the perfect ground of loue and tender regard of him onely intend to do him the greatest good which possibly we may Consider of this further from the doctrine of contentment 1. Timothie 6.6 and Hebrews chapter 13.5 and from the doctrine of the right manner of vsing this world and the things thereof both profits and pleasures 1. Corint 7. verses 29.30.31.32 And likewise from the example of the Apostle in an excellent measure
which he intendeth by a full and liuely pourtraiture It is compared also to feeding with milk not with strong meate Heb. 5.12.13.14 and to the laying of the foundation of a building as it followeth in the next chapter of the same Epistle verses 1.2 Of this building Christ onely is the foundation yea the whole building ariseth to perfection in him 1. Cor. 3.11 and Ephes 4.11.12.13 And therefore also all the instruction of Christian catechising is to be fetched from the holy Scriptures seeing they alone as Christ him self saith of them do truly testifie of him Ioh. 5.39 The practise or exercise of Catechisme is either in a more large or shorter maner but the largest Catechisme must be an abridging as it were and contracting of the whole Scriptures of God for the more easie and readie helpe of the learner Conference by wise and discreete questioning and answering about any one point is verie profitable for it discouereth the secret error and ignorance of a mans iudgement it layeth open the euill lust and affection of the heart yea through the blessing of God it enformeth the iudgement it reformeth and bettereth the affection it quickeneth both iudgement and affection to the actions and duties of a godly life according to the particulars which are conferred vpon The reasons of this exercise How much more profitable then must not a more generall and orderlie conference proue in processe of time And thus we see what Catechising is and that there is great profit in the exercise of it But shew you more fullie as you haue bene further taught what the reasons are why this exercise of Catechising should be in vse among the people of God The first reason may iustly be the commandement of God who requireth it as a speciall fruite of that pure feruent and constant loue which we do most boundenly owe vnto them Secondlie the loue which all Christians ought to beare to their children euen for the Lordes sake to the end they may be his instruments to deliuer them from their naturall ignorance profanenesse to preserue them from errors and heresies yea from the euerlasting destruction of their soules speciallie in these last and most daungerous dayes wherein all iniquitie both of doctrine and life doth exceedinglie abound Thirdly the care which all ought to haue for the propagation of the truth of holie doctrine and of the practise of Gods pure worship to posteritie Fourthly the example of the true Churches of God both former and latter in the most pure times of the worship of God Finallie the blessing of God which alwayes accompanieth this holie care of planting cherishing and propagating the same true knowledge and worship of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to whet or sharpen as mē do their arrow heads or other weapons instruments that they may more easily pierce enter as Deut. 32.41 And therof commeth Scheminah for a cōmō speach or talke as Deut. 28.37 1. King 9.7 and 2. Chron. 7.20 ioyned with Maschal a prouerbe as Synonyma as on the contrary his heauy curse vengeance which falleth vpō all corrupters or despisers therof For the commandement of God read Deut. ch 6. verses 4.5.6.7.8 and chap. 11.18.19.20.21 In the former of the which places ver 7. the Hebrew word Schanan Englished to rehearse signifieth properlie to whet noting and implying thereby such a rehearsing of the commandements of God vnto children as by the oftē applying of them to their capacitie they may most commodiouslie enter and take place in their hearts The which can no way better be done then by an orderly familiar questioning with them vpon the same Read also Psal 78.1.2.3 Ezek. 16.20.21 where the Lord vehementlie reproueth Parents for their vnfaithfulnesse to him in the wicked and vngodlie education of their children Touching the loue which all Christian Parents ought to expresse toward their children this way aboue all other reade Ephes 6.4 And for a liuely patterne of this loue behold diligētlie how the practise of it is represented in the whole booke of the holie Prouerbes of king Salomon The necessitie whereof is also in that booke notablie declared in manie places because foolishnesse is naturallie bound in the heart of euerie child and because they are in further daunger to be hardened and made more bold vnto sinne by the example and incouragement of ill companie such as seeke to corrupt youth c. Neither doth the Lord ordinarilie saue any that come to yeares of discretion but by meanes of Catechising and instruction whereby they come to that knowledge which is vnto saluation Iohn 17.3 Now for the care of propagating the true Religion of God to posteritie that it ought to be in all Parents and progenitors reade Genes 18. verses 18.19 where we haue the verie memorable exāple of Abraham the father of al the faithful Read also Deut. 4.9.10 the commandement of God Symphorissa with her 7. children in the 3. persecution Likewise Sophia with her three children Felicitas with her 7. children in the 4. persecution A woman of Siria with her two daughters in the 10. persecution A woman of Antioch with her litle child who answered the tyrant that he had learned religion from his mothers breasts Athanasia with her 3. daughters c. Read in M. Foxe Actes and Monuments And Psal 78.5.6.7 In which place euen from the beginning of the Psalme we haue a further testimonie of that example wherein the auncient Church of God among the Iewes hath gone before vs. And for later times read 2. Tim. 1.5 and ch 3.15 and Heb. ch 5.12.13.14 and ch 6.1.2 Neither after this could the Martyrs euen holie women in time of persecution haue prepared animated their children yea euen their tender daughters to suffer with them verie cruell torments had they not bene diligēt euen from the breasts as it were to haue Catechised and instructed them in the knowledge and faith of the truth of God And now last of all since the breaking forth of the light of the Gospell frō vnder the black cloud of Popish ignorāce all Churches reformed are in this point notable examples for their mutuall comfort and so shall remaine to prouoke all Gods children to the end of the world to be worthie Imitators and followers of them In which respect Caluin that worthy instrument of God in his Commentarie vpon the 22. Psal vpon these words vers 30.31 The seede both of high and low shall serue the Lord it shall be counted vnto him for a generation They shall come and shall declare his righteousnesse vnto a people that shall be borne because he hath done it he gathereth this excellent doctrine that the care and indeuour of propagating true doctrine is inioyned vnto vs Cura studium propagandae verae doctrine nobis iniungitur quo post mortem nostrā superstes maneat Nam quū hoc pijs omnibus commune tribuat officium spiritus sanctus operam dare instituendis
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
notwithstanding this couenant thus respecting Christ was first entred with the Israelites yet it is now extended to vs God professing himselfe to be not onely the God of the Iewes but also of the Gentiles Rom. 3.29.30.31 according to the former prophesies of the calling of the gentils Read Psalme 87. and Hos chap. 1.10 and 2.23 and Ioel 2.32 Amos 19.11.12 Mal. 1.11 Neither was Israel so the onely people of God at anie time but that alwaies it pleased him to aceept of the Gentils such as would ioyne them selues to his people in the true worship of him And although we for our parts haue not bene deliuered out of the bondage of Egypt yet the Lord hath deliuered vs with a more gracious deliuerance out of the bondage of sin and the Diuell and from the tyrannie of death and from the torment of hell whereof also that deliuerance of theirs was a figure and pledge vnto them Let vs now come to the first Commandement VVhat doth the Lord forbid in it Sins forbiddē See more after To haue anie strange God What is this to haue anie strange God To haue a strange God is either to acknovvledge vvith the heart or to fancie and conceiue in the mind any other to be God either beside as altogether excluding the onely true God or ioyntly yea or if it be in any inferiour degree together vvith him vvho hath made himselfe so euidently knovvne by his vvord and vvorkes as that vvhich he hath manifested of himselfe cannot possibly agree to anie other But then especially is a strange God taken and acknovvledged for God vvhen anie spirituall and diuine worship is yeelded therunto that is to say vvhen any faith and trust any feare loue prayer prayse thankes or any other like dutie is yeelded vpon the same false conceit and acknovvledgement This indeed is principally that which the Lord forbiddeth in this Commandement according to that which we reade in the 8. and 9. verses of the 81. Psalme As touching the rest of the transgressions of it which are verie manie we shall haue a fit occasion to note them and that also by a more plaine and easie direction after we haue seene what be the good duties or spirituall graces commaunded in the same In the meane season let vs well obserue concerning the present answere that the Lord doth not onely forbid his people the vtter excluding of him that they might altogether imbrace false Gods but also the ioyning of anie with him whether as copartner or though it be but in an inferiour degree of minoritie as it were for so doth the Lord interpret his owne meaning in the 23. verse of this 20. chapter of Exodus and Deuteronomy 32. verse 39. Reade also 1. Kings 18.21 and 2. Kings 17.33 and Iohn 4.22 Reade also Iudges chapter 2.11 c. to the end and chapter 3.7 and Psalme 81.11 and Psalme 106.37 All the Gods of the heathen are meere vanitie Leuiticus chapter 19 4. Deuteronomie 32.21 and 1. Samuel 12.21 and 1. Kinges 16.13.26 and 1. Corinthians 8.4.5.6 whence the house of the strange God is called Bethanuen the house of vanitie Hosh 4.15 Duties commanded Yea 2. Kings 17.12 strange Gods are in singular contempt abhomination called dirtie or dungish Gods and therefore in no wise to be ioyned with the true God of all Maiestie and glorie Reade also Iud. chapter 6. verse 8.9.10 and 1. Kings 17.35.36 and Psalme 115. and Exodus 23.13 and Psalme 16. No trust no loue no prayer no prayse c. belongeth to them The Lord will not giue his glorie to anie other Isai 44.6.7.8 No god beside the Lord chapter 45. foure times repeated in that one chapter and chapter 48.11 Surely I wil not giue my glorie to another saith the Lord. Wherfore right worthie is that excellent profession of the Prophet to be imitated of all the seruants of God Psalme 73.25 where he saith vnto God Whome haue I in heauen but thee and I haue desired none in the earth with thee Finally let vs diligently note that the Lord forbiddeth these sinnes and all of this kind as being before his face he giuing therin to vnderstand that none of these sinnes can be committed but they are knowne to him and that he taketh them as done to his exceeding great dishonour c. Reade Psalme 44. vers 20.21 Now on the other side let vs see what good spiritual duties the Lord requireth and commandeth in this first commandement What haue ye learned to be the wil of God herein That we do both rightly knovv and discerne euen in the spirite of our mind and also that vve do ioyfully acknovvledge with our whole soule that God to be our onely Lord eternall and almightie most vvise most holy most righteous most gracious mercifull most faithfull and true euen the Father the Son and the holy Ghost the Creatour gouernour and preseruer of all things the Supreme and Soueraigne iudge of all the vvorld one God to be blessed for euer vvho hath manifestly reuealed himself first to his people Israel in speciall manner aboue anie other people and novv more clearely to all beleeuing Gentils through the vvhole vvorld both by his diuine vvord and also by his most gracious and vvonderfull vvorkes and that vve do acknovvledge the same his workes and all other from the greatest to the least of them to be done and ordered in all perfection of vvisedome goodnesse righteousnesse faithfulnesse and truth in most excellent manner aboue all that vve can conceiue God requireth also in this first commandement that as a necessarie fruite of this true knovvledge and heartie acknovvledgement of him and of the most perfect vvisedome and excellencie of all his vvorkes vve do vvisely entirely zealously and constantly yeeld him alone as most vvorthie all true diuine and spirituall seruice and vvorship and no part therof to anie other as hath bene ansvvered before This verily is the end wherefore the Lord hath manifested and reuealed himselfe namely that he might be knowne and acknowledged of his people Reade Deut. 4.32 c. to the 40. verse and Isaiah 43.10.11.12 This also was necessarie For else how should he be rightly worshipped and serued here in this world According to thy name so is thy prayse vnto the worlds end that is ouer all the earth thy right hand is full of righteousnesse Ps 48.10 And that this our God is most worthie of all diuine worship and seruice his verie nature which is most excellent sheweth it Reade also 1. Chronicles 29.10 c. And Nehem. 9.5 Psal 89.6.7.8 c. and Micah 7.18 c. and Deut. 32.31 Their God is not as our God euen our enemies being iudges Worthie therefore in this place is the admonition of the Prophet Ieremie which he giueth in the name of the Lord chap. 9.23.24 Let not the wise man glorie in his wisedome c. but in this that he vnderstandeth and knoweth the Lord c. To conclude the proofe of this
we say lessening of benefits thankefulnesse to the instruments of blessing more then to God himselfe the fountaine of them thanks for earthly blessings more then for spirituall and heauenly giftes or graces In excesse religious thankefulnesse to false Gods thankes to the true God for successe in all matters c. Against spirituall dedicating vowing or swearing our souls and bodies and all that we haue to the honour and seruice of God in defect is no vowing or regard of that militarie oth and souldier-fare which we haue taken at our Baptisme c. In excesse the wicked vowing or swearing of anie to associate themselues with the maintainers of Idolatrous religion and the false and superstitious worship thereof as Papistes in the Councell of Trent c. Here also may it not be amisse to note that which should haue beene remembred before as a sinne on the left hand contrarie to faith or trust in God that is to say concerning couetousnesse which of the Apostle Paul is called Idolatrie that is the worshipping of an Idol or false God in stead of the only true God in so much as the heart of a couetous man is reposed in the desire and hope of that which he coueteth Oh thinketh he if I could once get thus much monie before hand if I could purchase such a purchase If I could make my twentie pounds fortie or my hundreth pounds two hundreth or as another longeth to make his fiue hundreth a thousand c. then I should thinke my selfe happie I should be able to defend the world c. Alas say they what is a man without monie These and the like are speeches thoughts and meditations of distrust in God and trust in riches whereby we deny God Iob chapter 31.24 and 28. And wherewith we commit a spirituall Idolatrie and a spirituall adulterie with riches Reade Iames chapter 4.4 and 1. Timothie 5.11.12 Reade also Iohn 1. Epistle 3.15.16.17 Let vs now proceede to the other things which are remaining What is the particular equitie of this commaundement Seeing the knowledge and acknowledgement of God is the most excellent and profitable knowledge of all other as that wherein standeth eternall life we ought to take speciall delight in it Seeing the Lord is not onely most able but also most vvilling The Equitie faithfully to performe what soeuer he hath promised and hath also confirmed the same by his diuine oth vve may boldly put our trust in him Seeing he is most louing and kind to vs first yea though we are by naturall corruption his enemies and most vnworthie of his loue it is most meete that we should the rather loue him againe vvith like loue that is vvith a most pure earnest and constant loue Seeing he is most righteous iudging without respect of persons it is good reason we should reuerence and feare him aboue all Seeing he is most wise knoweth better then our selues what is best for vs vve ought patiently and meekely to submit our selues to his corrections to the whole course of his gouernmēt Seeing he hath promised to heare vs it is good reason we shold make our prayers to him Seeing we receiue all things from his bountifull hands it is our bounden dutie to be thankefull to him Finally seeing we haue our being and whole maintenance in and from the Lord according as it is said In him vve liue and moue and haue our being and seeing he hath both couenanted and promised sworne himselfe to be our God for euer it must needes be acknowledged to stand with all reason and most bounden dutie that we should for our parts couenant vow and sweare perpetuall allegiance and obedience vnto him All is most equall and meete But let vs come to consider what is the particular blessing of the obedience of this commaundement whereby also the particular equitie of it will further be confirmed And first what is the particular blessing of the true knowledge of God In the 3. chapter of the Prouerbes verses 13.14 Blessed is the man that findeth vvisedome and the man that getteth vnderstanding For the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold And verse 18. Blessed is he that retaineth her And verse 35. The vvise shall inherite glorie Reade also chap. 8.33 c. Blessed is the man that heareth me The Blessings c. saith Wisedome This then is the blessing of wisedom that is to say of the true knowledge of God It is of it selfe a singular blessing to all that enioy it What is the blessing of the true acknowledgement of God In the 6. verse of the same 3. chapter of the Prouerbes King Salomon saith In all thy wayes acknowledge the Lord and he will direct thy wayes What is the blessing of faith or trust ioyned with hope in God Blessed is the man that trusteth in the Lord whose hope the Lord is For he shal be like a tree planted by the water which spreadeth out her rootes by the riuer and shall not feele when the heat commeth but her leafe shal be green shal not care for the yeare of drought neither shall it cease from yeelding fruit Ieremie 17.7.8 Reade also Psal 27.14 and Psal 31.14 and 34.8 and 84.5.12 and 125.1 See an example Ier. 39.18 What is the blessing of God vpon those that loue him Because he hath loued me saith the Lord therefore I will deliuer him I will exalt him because he hath knowne my name He shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him with long life will I satisfie him and shew him my saluation Psal 91.14.15.16 It is the vsuall course of Gods dealing to blesse those that loue his name Psal 119.132 Psal 69.35.36 What blessing belongeth to the zeale of Gods glorie Phineas stood vp and executed iudgement and the plague was stayed And it was imputed to him for righteousnesse from generation to generation Psal 106.30.32 Reade Numbers 25.7.8.9.10.11.12.13 What is the blessing of the feare and reuerence of God Blessed is the man that feareth the Lord and delighteth greatly in his commandements his seede shall be mightie vpon earth Psalme 112.1 c. Reade the Psal And Psalme 31.19 and 34.9.10 Nothing wanteth to those that feare him And Psal 128.1 and Prouerbes 28.14 Blessed is the man that feareth alwayes Reade also Ecclesiast 8.12.13 And in many other places of the holy Scriptures What is the blessing of humblenesse of mind God giueth grace to the humble And he that humbleth himselfe shall be exalted Prouerbs 3.34 Luke 14.10 The same againe Luke 18.14 and 1. Peter 5.5 Reade also a notable place of Isaiah 57.15 and Matth. 5.3.4 Blessed are the poore in spirit for theirs is the kingdome of heauen VVhat is the blessing of patience meekenesse of spirit Blessed are the meeke saith our Sauiour Christ for they shall inherite the earth Matth. 5.5 The
of this holy Commaundement aboue that I am able to vnderstand This verily is the naturall disposition and estate of vs all euen from the wombe as may appeare not onely by particular testimonies of the holy Scriprures but also by many reasons drawne from the same and from common experience also so that when it is truly sayd in respect of all the Cōmandements we may wel vnderstand it spokē chiefly in regard of this Who knoweth the errours of this life clense me from secret faults Keepe thy seruant also from presumptuous sinnes let them not reigne ouer me c. Psal 19.12.13 And Ier. 17.9 Yea besides our errors infinite are our naturall rebellions the suggestions of the diuell to hinder the obedience of this Commandement If we be pressed very hard with conscience of our duty we are readie without the grace of God to cast of the yoake Perfect obedience for vs. and to say who is the Lord To walke by faith is in our iudgment follie and the next way to beggery The feare of God breedeth melancholy And may we not loue God the world too what neede we pray God knoweth what we need before we aske and Gods will shall take place whether we pray or no. But who can recken al the replyings and mutterings of our corrupt and prophane hearts this way Seeing then neither your selfe nor any other of vs haue obeyed and kept this Law neither do nor can keepe it as we ought it followeth that you together with vs all haue deserued the curses threatned in it Haue you not I must needs acknowledge that I haue We all must needs acknowledge it not mutually among our selues one to another but chiefly to God with godly sorrow and lamentation in our soules for the same if happily we will not deceiue our selues But is there no meanes to auoyd the curses Yes by faith in Iesus Christ vvho hath perfectly fulfilled it for vs and giuen himselfe to the death for our sinnes vve shall not onely escape euery curse but also be partaker of all the contrary blessings For this cause indeed was Christ made accursed for vs that we might be made the heires of blessing through him Galathians 3.13.14 Seeing therefore our deliuerance and comfort standeth in the obedience of our Sauiour Christ me thinke it should be to good purpose for vs to consider of some testimonies of holy Scriptures which shew that he hath obeyed this Law for vs. What proofe can you alledge for it In the 11. chapter of Isaiah from the beginning of the chapter to the 6. verse vve haue one very speciall proofe Rehearse that Scripture But there shal come a rod forth of the rocke of Ishai a graffe shal grow out of his roots And the spirit of the Lord shal rest vpō him the spirit of wisdom vnderstanding the spirit of coūsel strength the spirit of knowledge of the feare of the Lord. And it shall make mim prudent in the feare of the Lord. Our iustification only by Christ The same is euident also in many other places of the Scriptures Reade Isaiah 53.9.10.11.12 Luke 2.49.52 and chap. 3.21 with Math. 3.15 and Luke againe chap. 4.4.8.12 verse 16. c. and chap. 6.12 and chap. 22.42 Iohn 2.17 and chap. 4.34 and chap. 6.38 and chap. 11.42 and Math. 11.25 c. Heb. 12.2.3 c. 1. Peter 2.21.22.23 and Isa 53.7 But are you now discharged from obedience to this Commandement because Christ hath obeyed it for you I am onely discharged of the guiltinesse of my sinne and of the curse due to the same but as touching obedience I stand bound for my redemption sake to knovv and acknowledge the Lord to be my God and Sauiour in Christ and therefore also that I do more stedfastly beleeue in him more heartily loue him more dutifully serue him and finally that I be euery vvay more aboundantly thankefull and obedient vnto him It is very true and standeth with al good reason Here therefore vpon so iust an occasion let vs diligently obserue that howsoeuer there is an infinite difference betwixt the Law and the Gospell in respect of vs and as they are for the same cause opposed the one to the other specially in the point of iustification and saluation the same Law being the ministery of the curse of death and damnation through the discouery and conuiction of our sinne as hath bene shewed before the Gospell on the other side being the ministery of grace and blessing of life and saluation yet in Christ Iesus the Law and the Gospell are reconciled and the righteousnesse of the one is the righteousnesse of the other and the duties of this are the duties of that and the blessing of either is in substance and effect one and the same blessing But yet seeing you cannot attaine to the perfect obedience of it to what purpose is it that you should take any great care or indeuour with any great labour to increase in the obedience of it Our vnperfect obedience is for Christs sake accepted of God God in Christ Iesus and for his sake forgiuing my sinnes and renewing me vnto himselfe by his holy Spirit hath of his most free and bounteous grace promised to accept of my vveake faith and vnperfect obedience yea and to blesse me for it more and more so long as I acknowledging him louing fearing and seruing him in any measure of truth Sins forbidden am hartily sorie that I can performe these spirituall duties no better and do labour vnfeinedly by prayer and by vsing all other holy meanes to increase more and more therein You are in a very good way and your perswasion hath sure ground for the Lord will not breake the brused reed nor quench the smoking flaxe Isaia 42.3 so long as we can say in truth Lord I beleeue helpe my vnbeleefe and Lord thou knowest that I loue thee c. And the desire of our soule is to thy name Isaiah 26.8 The Lord will not cast vs away Iohn 6.37 The sacrifices of the Lord are a contrite spirit a contrite and a broken heart the Lord will not despise Psal 51.17 Reade Isa 66.2 I will looke to him that is poore and of a contrite spirit and which trembleth at my words And Song of songs chapter 4.9 and Math. 5.3 and chap. 13.12 Now blessed be the Lord our God who hath thus prepared vs so blessed a remedy and for that he hath giuen vs his holy Spirit and for that he hath made vs partakers of the beginnings of so vnspeakable consolation and comfort in Christ Iesus c. For he might iustly haue left vs to the common Atheisme and profanesse of our nature after the course of this wicked world c. Hitherto of the first Commaundement and therein of that spirituall worship which the Lord requireth which is such a kind of worship and seruice as hath his most proper seate in the inmost closet of the heart and reines and
wicked Deuter. 27.11.12 Reade also Nombers 5.21.22 These examples and the like are to be followed for soundnesse plainenesse and breuitie in a meete and conuenient proportion Otherwise none ought to presume either to prescribe or practise anie thing for a worship yeelded to God But which are those respects for the which a prescript forme and order of the ministration of the word and Sacraments may be accounted necessarie as a godly helpe and remedie to be agreed vpon First in regard of the vveaker sort in euerie congregation vvho are necessarily herein to be tendered of all the rest yea euen in respect of the common infirmity humane vveaknesse of vs al. Secondly because of the importunitie of the malitious aduersaries of the Gospell vvho vvould othervvise take great aduantage to cauill at and to slaunder the Churches of God as if vve vvere vncertaine in all things and vvere full of confusion in our faith and vvorship of God and in our vvhole profession and religion As touching the weaker sort of our brethren we know how they are in manie places offended yea notwithstanding the faithfull Ministers of God vse good discretion herein They are hardly kept from waywardnesse against preaching it self which God hath appointed to do them the most good because they are not fully satisfied the other way But beside this consideration of the weaker surely they that are more strong and better confirmed in the wayes of God and haue the grace to discern betwixt things that differ both Minister of the word and other they find good vse of that which is well prescribed both for prayer and for declaration of other the ordinances of God not onely for helpe of memorie but also to quicken the affection to the more excellent more necessarie more essentiall effectuall parts of their ministerie wherein God is to be blessed and praysed of vs for our gracious libertie both touching preaching and also concerning prayer so far as God hath distributed the measure of his graces to euery one Thus far therefore all are to be intreated in the Lord that howsoeuer euerie one is for his owne part to keepe him selfe vpright and sincere in the worship of God yet where some things are amisse in an order set down which is generally good and godly we are to take great heed that we sin not so vnaduisedly as to reiect all because of some imperfections Neither yet to be ouer readie to obiect and hold forth the blemishes thereof to the disgracing of the whole therein to be contentious c but rather to sigh and mourne for it to intreat the Lord for his mercifull redresse in his due time we alwayes acknowledging our selues vnworthie of so great perfection as we ought humbly to desire and heartily to long for c. Rom. chap. 12.18.1 Cor. 10.32.33 Col. 4.5 Now further also as touching the aduersaries of the Gospel we know that we must haue care that we giue no offence to anie but that we walke circumspectly euen toward those that be without against whose slaunderous reports a holy consent in doctrine liturgie and in discipline set downe is a iust reall Apollogie defence in the sight of all men This is that which we ought to thinke in soundnesse of iudgment concerning this waighty matter and therefore was it of duty to be deliuered vnto you It remayneth also as belonging hereunto that you shew who they are by whome the word and Sacraments are to be publikely administred with prayer and thankesgiuing in the Churches of God and so are to be acknowledged meet guides vnto the rest in the actions of Gods holy seruice and worship Shew which they be They are such as being first called of God that is to say The Equitie such whome he hath indued with meet gifts and graces for so holy a ministerie seruice are also vpō due triall of the same their fitnesse both for doctrine life called ordained and set apart therunto with consent of other godly Ministers and that people to whom they are to minister in the disposing of the mysteries of God Reade 1. Tim. chap. 3. and Titus chap. 1. Act. 14.23 Heb. 5 4. 2. Corinth 3.5.6 Reade also Rom. chap. 12.6.7.8 and 1. Tim. chap. 5.9 c. 17.18.21.22 Hitherto of the euils forbidden and of the contrarie good duties commanded Now what is the equitie of this commandement Seeing the Lord hath not only created redeemed our soules but also our bodies yea seeing he hath as it vvere espoused and maried vs and his whole Church to himself most dearely louing it as it were with the loue of a most kind husband toward his only wife which he tendreth as himselfe it is most equall and meete that we should in all pure and chast manner worship him alone both with our soules and also with our bodies because we are wholly his It is true Reade Psal 95. Psal 100. Reade also 1. Cor. 6.20 Rom. 8.23 Phil. 3.21 2. Corinth 7.1 and 1. Thess 5.23 Reade also Ieremie 2.1.2.32 Yea the renewing of the mariage chap. 2.2 Isa 62.4.5 and Hosh chap. 2. and chap. 3. Matth. 9.15 and Iohn 3.29 Eph. 5.22 Reuel 21.2 And the whole Song of songs Now therefore how vnworthie a thing it is that mankind which is the noblest of all bodily creatures should prostrate yea prostitute himselfe as it were in spirituall adulterie to most vile and contemptible idols which that they haue eyes and see not eares and heare not c. euery man that wil open his eyes and is not as an idoll himselfe may easily see And that Idols are most vaine and contemptible things Gillulim of Galal which signifieth dung As Ezech. 4.11.15 euen the excrements of the bodie read how great disgrace the Lord hath cast vpō them euery where in his holy Scriptures as Ps 115.4 c. Ps 135.15.16.17.18 1. Cor. 12.2 Act. 14. vers 15. Ier. 10.14.15 Hab. 2.18.19 2. Kings ch 17.12 dungie gods 1. Cor. 8. they are nothing in the world And Isaiah chapter 44.9 c. Reade also Ezechiel chap. 16. and chap. 23. Where the Lord doth by his holy Prophet most odiously describe the sinne of Idolatrie comparing it to most filthie adulterie of the body Hence it is that as it followeth in the reason of this commandement the Lord taketh to himselfe the title of iealousie against Idolaters as against those which defile the mariage couenant of the which reason we are now to inquire It containeth two partes Which are they The first is a threatning of the curse against all Idolaters vvhich the Lord accompteth haters of him The second is a promise of blessing to all pure and chast vvorshippers of God vvhome onely he esteemeth for his true louers friends according as it is sayd of Abraham that he vvas called the friend of God So indeede we reade Iames 2.23 And the Apostle may well gather so much by the Lords familiar dealing with
c. and chapt 35.2.3 c. Nehem. ch 10.31 chap. 13.16 and Ier. 17.21.22 Iohn 2.14 and Matth. 21.12.13 But it may be demaunded for the remouing of all doubt whether at no hand nor vpon anie necessitie it may not be lawfull to do some bodily workes vpon the Sabbath day yea some of these workes which haue alreadie bene mentioned What answere haue you learned to giue vnto this All bodily labours together vvith the thoughts consultations and speeches thereof vvhich be of present necessitie either to further the vvorship of God for our ovvne spirituall benefite or our selues to it for the glorie of God or else be presently necessarie for the bodily safetie either of our neighbour or our selues or of anie thing of good and necessarie vse belonging vnto vs or them they are all lavvfull on the Sabbath day yea though it be for the time of necessitie vvith ceassing from the publike duties of Gods vvorship so as the mind and heart be disposed as it ought to be in the doing of the same Shew further how you haue bene taught that this ought to be I meane how the heart and mind of man ought to be affected in such cases of present necessitie which enforce vs to intermit the holy duties of Gods worship vpon the Lords day We ought to be sorie for the occasion in respect of our hinderance from the worship of God which aboue all things we ought to long after and to desire but yet in respect of our neighbours necessitie ought to be heartily glad that we may be instruments of Gods prouidence for anie speciall reliefe and benefite to him And therewithall also we ought to haue care to make as speedie expedition as the necessitie will permit that we may ioyne vvith the Church of God in the most principall duties of his holy Sabbath Shew these things yet further by some instances that we may see more clearely how we are with good testimonie of our conscience to behaue our selues in these cases The occasions are more particular as thus if our neighbour for whose comfort our attendance or seruice is necessarie be for the time of Gods publike vvorship verie sore or daungerously sicke or if anie of his cattell vvhose life I may preserue be in my knovvledge vvithout my speedie helpe in speciall daunger of decay There are also more generall and publike occasions as they may fall out thus if our neighbours house be on a fire or if the enemie do vpon the Lords Sabbath make warre vpon our countrie in such cases and the like the Lord requireth mercie to our neighbour and fidelitie and fortitude for the safetie of our Prince and countrie according to the instant necessitie and not sacrifice as the holy Scriptures teach vs. It is true So we reade the testimonie of our Sauiour Christ Matth. 12.11.12 And againe Luke 6.9 Reade also chap. 13. verses 14.15.16 And againe chapter 14.5.6 And touching the like libertie in publike daungers reade 2. Kings chap. 11. And againe 2. Chron. 23. Reade also Nehem. 13.19 And 1. Maccab. 2.40.41 and chapter 9.43 c. we haue the practise of necessarie defence by warre Now which are those holy things and businesses wherein and about the which we stand charged by Gods Commandement to spend the whole day of his Sabbath as much as we may possibly attaine vnto which he calleth the sanctifying of the Sabbaths These holy businesses and duties are the religious frequenting of the holy assemblies of Gods people in the holy places thereunto appoynted and in the holy times and seasons thereof that is on the dayes of the holy Sabbath of the Lord. They are also the excercising of our selues both publikely with the rest of the congregation and priuately apart by our selues in all the holy duties and exercises of Gods holy worship both inward and outward mentioned before in the interpretation both of the first and also of the second and third Commaundement Furthermore they are the trying of our ovvne heartes and liues hovv vve proceede or go backevvard or stand at a stay in the loue and obedience of the true religion of God and accordingly in the remembrance and meditation of Gods mercie chiefly of our redemption by our Sauiour Iesus Christ and of his iudgements eyther vpon our selues or others a stirring vp and quickening of our ovvne soules either to thankefulnesse and ioy in the Lord or to godly sorrovv and repentance vvith the increases thereof in regard of our ovvne sinnes and faylings as the matter it selfe and as the seuerall occasions shall require Finally they are the speciall exercises of mutuall brotherly kindnesse and mercifull dealing both tovvardes the bodies in outvvard reliefe and also the soules of our brethren by spirituall succour of instruction conference or prayer to the vttermost of that grace and povver vvherevvith the Lord shall make euerie one of vs able from time to time You answere truely for notwithstanding the institution of these duties of Gods worship is set downe in the former Commaundement yet the speciall practise of them all is required in this fourth Commaundement which assigneth and layeth foorth vnto vs the principall times and seasons specially sanctified of God to the same end But are these holy duties so tyed and appropriated to the Lords holy Sabbaths and on the other side are we so bound to vncessant labour in the ordinarie duties of our worldly callings for the whole space of the sixe dayes of the weeke Duties commanded Libertie of Sabbath Sixe dayes labour that we be exempt and discharged from all holy dutie of Gods worship vpon those dayes We may not vnderstand the Commaundement so for as it is lavvfull for a man to do such bodily vvorkes and labours as be necessarie euen on the Sabbath day in such maner as hath bene alreadie ansvvered so yea much rather is it lavvfull yea euen the bounden dutie of all the seruants of God vpon euerie one of the sixe dayes in the vveeke to spend so much time in the holy and spirituall duties of Gods vvorship as he shall find necessarie to keepe his heart vvith God and by prayer morning and euening to commend himselfe and all his affaires and the vvhole Church of God to the continuall protection and blessing of God Further also it is lawfull yea the bounden dutie of euerie one not hindred by some necessarie let to cease his ordinarie vvorke or honest recreation or delight to heare the sermon if there be anie on the vveeke day yea to spend the vvhole day vvhen it is commaunded either for the publike fast or for a publike thankesgiuing and holy feast to the speciall honour of God according to the speciall occasion which he himselfe shall giue thereunto Hitherto of the good duties commaunded whereunto also belongeth that speciall point of the gouernours dutie mentioned in the beginning of our interpretation but because the occasion of this consideration is expresly giuen in the negatiue part of the Commaundement whereunto we
Prayer And concerning prayer the Apostle Paule exhorteth that in the Church of God and in the holy meetings of his people first of all supplications prayers intercessions with giuing of thankes be made for all men For Kings and all that are in authority that we may leade a quiet and a peaceable life in all godlinesse and honesty 1. Timothie 2.1.2 Here let vs obserue that the same honour which is due to soueraigne Kings is due also to Queenes when they haue by Gods speciall prouidence soueraignty of gouernement The inferiority of their sexe must not in this case preiudice their authority ouer their subiects no more then it must diminish the honour which children owe to their naturall mother whom therefore the Lord doth in his Law mention aswell as the father And Leuit. 19.3 he putteth her before the other Duties to Mâ—nisters of thâ— word that it might the rather be obserued But leauing this point let vs proceed What is the honour which God hath commanded his people to giue to their pastors and teachers The same duties in such maner as followeth He that heareth you sayth our Sauiour Christ heareth me Reuerence and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 Whereupon sayth the Apostle Paule Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God 1. Cor. 4 1. In the 13. chap. of the Epistle to the Heb. verse 17. Obediencâ— Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Touching prayers for the Ministers of the word Prayer Pray for vs sayth the Apostle Paule that the vvord of the Lord may haue free passage and be glorified 2. Thessal 3.1 And againe Ephesians 6.18 Reade also Hebr. 13.18 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly And for conuenient maintenance Thankefâ—â—nesse and euery other duty of honour belonging to the Ministers of the Gospell we reade what the will of God is 1. Tim. 5.17.18 The elders that rule well are worthy of double honour specially they which labour in the word and doctrine For the Scripture sayth thou shalt not mouzell the mouth of the oxe that treadeth out the corne and the labourer is worthy of his wages This is the honour which by the commandement of God belongeth to the Pastors and teachers of the Church wherein also schoole-maisters and teachers of the liberall Arts haue their portion to whom not onely their scholers themselues but also the parents of the scholers owe reuerence and thanks with good and liberall recompence Now what is the honour which God requireth that seruants should yeeld to their maisters according to the flesh as the Apostle calleth them in regard of their bodily seruice which they owe them Duties to maisters of families c. Let as many seruants as be vnder the yoake count their maisters worthy of all honor Reuerence that the name of God and his doctrine be not euill spoken of And they which haue beleeuing maisters let them not despise them because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things sayth the Apostle to Timothy teach and exhort 1. Tim. chap. 6.1.2 Obedience Seruants be ye obedient to them that are your maisters according to the flesh with feare and trembling in singlenesse of your harts as vnto Christ Not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart With good-will seruing the Lord and not men Ephesi 6.5.6.7 And the same againe Coloss chap. 3.22.23 Moreouer in the second chapter to Titus verses 9.10 Let seruants be subiect to their maisters and please them in all things not answering againe Neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Prayer For prayer we haue the example of Abrahams seruants Gen. 24.12.13.14 and verse 48. Thankefulnesse For thankefulnesse Ioseph is a notable example for all seruants to follow Gen. 39. verses 8.9.10 And Iaacob for diligence and faithfulnesse yea though he serued an vnkind kinsman Gen. 29.15 c. Let vs peruse these places of holy Scripture and first Gen. 24.12 c. The Like honour in all good reason and proportion and from the equity of this Commandement as it followeth to be considered is due from the souldier to his Captaine for he is his maister and martiall Magistrate from the patient to his good Phisition or Surgion who are as nouicing fathers to his bodily health as it is well expressed Ecclesiasticus 38.1 c. Honour the Phisitian with the honour that is due vnto him because of necessity for the Lord hath created him Duties to elders in yeares that is to say he hath appointed this calling and giuen this gift and skill to him c. The like honour is due from the client to his faithfull Counsellour and pleader at Law seeing he is a father in the defence of his outward estate and iust title and right and froÌ„ the beneficiarie to his liberall benefactor whether to man as to Gaius or to woman as to Dorcas c. And note also that in obedience to this Commaundement the wife is to reuerence her husband Eph. 5.22 c. 33. and Coloss 3.18 Maid-seruants are likewise to submit themselues to their dames and mistresses Gen. 16.9 To conclude this point What is that honour which God commandeth the younger in yeares to giue to their auncients and elders Thou shalt rise vp before the horehead Reuerence a fruite and declaration whereof is this rising vp and honour the person of the old man sayth the Lord and dread thy God I am the Lord Leuit. 19.32 A fruite also of the which honour is the silence of the younger in reuerend regard of the experience and vvisedome of their elders Iob. 12.12 And as vve reade againe Iob. 32.4 Elihu waited till Iob and the rest had spoken because they vvere more auncient in yeares then he And verse 6. he sayth I am young in yeares and ye are auncient therefore I doubted and was afraide to shew you my opinion Reade also Psalme 107.32 Ye younger sayth the Apostle Peter submit your selues vnto the elders Obedience and submit your selues euery man one to another decke your selues inwardly vvith lowlinesse of minde for God resisteth the proud giueth grace to the humble 1. Epistle chapter 5.5 Yea the Minister of the word though he himselfe be an Elder in respect of his office yet must he not checke his elder in yeares but exhort him as a father and the yonger men as brethren the elder women as mothers the younger as sisters with all purenesse 1. Tim. 5.1.2 And further
Commandement established a distinction of degrees of honour both in nature and also for godly pollicie and communion of life and hauing likewise commaunded all inferiours to yeeld to euerie one of their superiours their due honour and that all superiours also should so liue and gouerne as they may be worthie honour it is hereupon plainely to be gathered that the Lord forbiddeth on the one hand all anarchie or want of gouernement and disordered confusion together with all tyrannous ouerstately proud and rigorous Lordlinesse and dominion yea euerie vnkind and vnparent-like abuse thereof And on the other hand he forbiddeth all stubborne contempt and disobedience vvith all enuious and ambitious conspiracie and rebellion yea all fayling in the faithfull performance of any good seruice and dutie either in vvill vvord or deede in euerie one not answering to that place of inferioritie and subiection wherein the Lord hath set him This is indeede the summe of the negatiue part of this Commandement in few words but the more particular opening of it would require a larger discourse to shew the particular transgressions both of inferiours and superiours in the rehearsall of the contraries to all the good duties as for example in the inferiours the contraries to true reuerence c. in superiours the contraries to iust and equall gouernement c. Neuerthelesse let vs as briefly as may be run through these contraries whereby we may as in a short view see how infinite wayes this one Commaundement may be transgressed and broken And let vs beginne with the transgressions of inferiors which are these that follow First the cōtraries to true reuerence both in defect in excesse Not to esteeme of them according to the worthinesse of the place wherunto God hath aduanced them To despise them because of some infirmities which they labour of To yeeld more honour worship to thē then were meete to be yeelded to mortall men To feare them excessiuely To sooth flatter them in their faults ouersights yea not to signifie in reuerend manner our dislike and sorrow if they fall into anie foule and enormious sinne Secondly the contraries to true obedience Fayling of them in anie iust and lawfull seruice and dutie Obedience in good duties onely to the teeth outward as we say or with seruice onely to the eye as the Scripture speaketh Ephe. 6.6 Obedience to iniust and wicked lawes commandements as Doeg obeyed Saul in killing the Lords Priests c. Conspiracie and rebellion against them Thirdly the contraries to true thankefulnesse Iegratitude of heart Neglect of ayding them when they stand in neede of our helpe Iniurious or fraudulent dealing in keeping back or concealing anie part of maintenance due to them Gratifying of them by flatterie or with wronging others as Ziba did king Dauid in the cause of his maister Mephibosheth Fiftly the conttraries of well moderated and dutiful loue Excessiue loue and therein more care to please them then to please God and to further their ciuill commandements lawes then the holy lawes and commandements of the only wise and iust God Hatred of them for doing their office roundly and without respect of person as namely if they shold punish our selues for our defaults or anie that be neare and deare vnto vs c. Hitherto of the transgressions of inferiours against those duties which this fift Commandement chargeth them to yeeld to their superiours The transgressions of superiours in violating those duties which this same fift Commandement requireth of them toward their inferiours do now follow And first more generally and this also diuerse wayes as we shall see in the contraries of the seuerall duties commanded to them Such as are First the contraries to iust and equall gouernement Carelesse neglect of iust equall gouernment Error in discerning what is equall and right through rashnesse and for want of due aduisement Acceptation of persons for fauour or for bribes against the knowne equity of the cause Secondly the contraries to right louing and parent-like affection Want of affection as Gallio Act. 17. cared not to see Sosthenes outragiously beaten before his iudgement seate Foolish pitie Vaine popularitie Heauie and tyrannicall exactions Thirdly the contraries to iust incoraging of those that are dutifully affected Neglect of rewarding such seruices as haue bin performed with speciall dilligence and faithfulnesse in causes of great weight and moment Rewarding of the vnworthie Fourthly he contraries to stayednesse and grauitie Lightnes in and constancie Pride and ambition Fiftly the contraries to modestie Vaine glorie Arrogancie Counterfeit modestie Finally the contraries to clemency or gracious and mercifull dealing Ouer-loose remisnesse Rigorous seueritie These are the generall transgressions against the duties which God requireth of Superiours to their inferiours The more particular do now henceforth follow First in naturall parēts The contraries of meete nourishing vp and prouiding for their children Such as are neglect of prouiding euen bare necessaries or on the contrarie riotous education and aspiring after too great things for them The contraries of due defence against iniuries Incouraging or hartening of anie to shrewd and curst dealing either against straungers or among themselues No inuring of them to patience meekenes Rash vnaduised defence or reuenging their wrōgs The contraries to teaching and instructing of them Such as are neglect of teaching instructing them either by their owne industrie or by some other in the knowledge of such things as are meete for their yeares c. The teaching of them euill things or putting of them to euil teachers The bringing of them vp idlely The giuing of them ill example in any thing The contraries of praying to God for them such as haue no regard at all or very litle and seldome regard to intreat God for his blessing vpon them Imprecatiōs or cursed wishes against them in their fury The contraries of wise and discreet gouernement that is either no rebuke or correction at all for their falts which is noted to be the fault of king Dauid concerning Adoniah 1. King 1. Or ouer sharp and bitter and haining rebukes reproches or reuilings to the discouraging of their mindes contrarie to the rule of the Apostle Eph. 6. Finally no mitigation of seueritie though reasonable causes do offer themselues to induce thereunto In the King or soueraigne Prince No requiring or vrging of his Subiects or very remisse and negligent vrging of them to the obedience of both the tables of the morall law of God No care or slender care in framing and fitting his ciuill lawes and penalties thereunto Neglect to make due choise of worthie vnder-magistrates and officers or to ouersee and inquire whether they do their duties faithfully No defence or too slight and houerly defending incouraging of the dutifull subiect Neglect of due seueritie against the wicked or rather preferring and aduancing them according to that Eccl. 10.5.6.7 Pr. 26.1.8 Finally tyrannie in sifting their Subiects by causlesse inquisitions and officious othes in punishing
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
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
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
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
same is in the 37. Psalme verse 11. after an exhortation to trust in the Lord and to haue patience with promises of sundry blessings Reade from the beginning of the Psalme it is notable to this purpose Fret not thy self c. Reade also Iames 1.12 and chapter 5.7.8.9.10.11 and Hebrewes 12.5.6.7.8.9.10.11 VVhat is the blessing of prayer Whosoeuer shall call vpon the name of the Lord shall be saued Ioel 2.32 The same again Act. 2.21 Rom. 10.13 read also Ioh. 9.31 What is the blessing of thankefulnesse to God Thankefulnesse hath part in all the former blessings in so much as all duties of obedience are fruits of true thankefulnesse And Psalme 89.15.16.17.18 Blessed is the people that can reioyce in thee they shall walke in the light of thy countenance O Lord they shall reioyce continually in thy name c. This is according to that in the end of the 50. Psalme where God himselfe saith thus He that offereth prayse glorifieth me and to him that disposeth his way aright which is added for a further explication of thankfulnesse I will shew the saluation of God And Psalme 33.1 Reioyce in the Lord ye righteous for it becommeth vpright men to be thankefull And vers 12. Blessed is the nation whose God is the Lord c. The Scriptures are a plentifull store-house of blessings vpon these duties of Gods spirituall worship but these onely shall suffice for a tast to stirre vp our diligence to a more plentifull obseruation of them as we shall meete with them from time to time The Curses Now let vs likewise see on the contrarie some of the particular curses of the transgression of this commandement Not of all for that were ouer long for vs at this time but of some of the chiefe of them And first what is the curse of this Law against those that regard not the knowledge of God They that say vnto God depart from vs for we desire not the knovvledge of thy vvayes who is the Almightie that we should serue him vvhat profit shold we haue if vve should pray vnto him These shall be as stubble before the vvind as chaffe that the storme caryeth away God vvill lay vp the sorrow of the father for his children vvhen he revvardeth him he shall knovv it his eyes shall see his destruction as vve reade in the 21. chap. of Iob beginning at the 14. verse Reade also Isaiah chapter 27.11 and Zephaniah 1.6 and Psalme 73.27 Call to mind also 2. Thess 1.7.8 c. What is the curse vpon faith or trust in creatures and of vnbeleefe toward God Thus saith the Lord cursed be the man that trusteth in man and maketh flesh his arme and vvithdravveth his heart from the Lord. For he shall be like the tree of the heath in the vvildernesse and shall not see vvhen any good commeth but shall inhabite the parched places in the vvidernesse in a salt land and not inhabited Ieremie 17.5.6 And Isaiah chapter 7. verse 9. If ye beleeue not surely ye shall not be established Reade chapter 30.1.2.3.4 and Iames chapter 1.6.7.8 See the punishment of infidelitie Numbers 14.21.22.23 and Psal 78.21.22 and 2. Kings 7. verses 1.2.13.18 19.20 Trust in false Gods punished 2. Kings 1.3.4 The fearefull and vnbeleeuers and sorcerers shall haue their parts in the lake which burneth with fire and brimstone which is the second death Reuelation 2.8 For the ciuill punishment of sorcerers appointed by God reade Leuiticus 20.27 Exod 22.18 The punishment of God vpon Saul for seeking to the sorcerers 1. Chron. ch 10.13.14 What is the curse of this law against those that presume to hope without faith repentance and without care of seeking to God by prayer and walking in his waies The hope of the vvicked shall perish Prouerbs 10.28 What is the curse of God against those that do not feare the Lord but contrariwise are bold and presumptuous in sinne If thou vvilt not feare this glorious and fearefull name the Lord thy God then sayth Moses the Lord will make thy plagues vvonderfull and the plagues of thy seed euen great plagues and of long continuance and sore diseases and of long durance Deuteronomie 28.58.59 See also the punishment of presumption Numbers 15.13 vaine feares also are a punishment vpon the want of the true feare of God Psalme 53.5 and Leuit. 26.36.37 What is the curse against those that loue not the Lord c. If any loue not the Lord Iesus Christ let him be had in execration yea excommunicated to death 1. Cor. 16.22 The chiefe reason of this is because Christ is God to be blessed for euer and because God hath loued vs only in him for his sake Neither would the Apostle haue written thus if he had not knowne that such are accursed before God What is the curse of luke-warmenesse and want of zeale towards the glory of God Because thou art luke-warme sayth the Lord and neither cold nor hote it will come to passe that I shall spew thee out of my mouth Reuel 3.16 What is the curse of pride The Lord resisteth the proud and whosoeuer exalteth himselfe shall be brought low Luke 18.14 1. Pet. 5.5.6 See a fearfull example of Gods punishment vpon Herod for his pride Act. 12.23 and vpon Nebucadnetzer Daniel 4.26.34 and vpon Pharoah c. What is the curse against impatience murmuring and fretting against the Lord The Lord vvill come to giue iudgement against murmurers and complainers as we reade in the Epistle of Iude verses 15.16 What is the curse against those that neglect prayer to God When they crie in their miserie they shall not bee heard Prouerbs 1.28 Euery man is a damnable transgressor This also is made a note of heathenish people to whom the wrath of God belongeth Psalme 79.6 and Ieremie 10.25 Psalme 14.4 and againe 53.4 What is the curse against vnthankfulnesse to God for his benefites and blessings Because when the Gentiles knevv God they glorified him not as God neither were thankefull c. God gaue them vp to their harts lusts Rom. 1.21 Thus we see in some part the particular blessings of this Commaundement vppon the obedience of it and on the contrarie the particular curses against the transgressions Now therefore that we may come to the vse of it Haue you perfectly obeyed this Law that you may from hence challenge the blessings promised and escape the curses threatned No but contrariwise I must needes confesse that I haue grieuously broken it and that I do still daily breake it For euen from my youth there is in my sinfull nature a contrary rebellion vvhereby I am held captiue in ignorance and profanenesse in infidelitie and selfe loue in loue of idle vaine and vvanton pastimes and delights more then in the loue of God and of the holy instructions of his vvord I am negligent in prayer full of fretting and impatience and of vnthankefulnesse to God yea infinite are my sinnes and failings against the righteousnesse
deceiue poore ignorant soules and hath more shew of carnall reason whereby subtile heads may more plausibly contend for the maintenance of the same according as the Apostle reasoneth against the false Apostles which made shew as if they had bene faithfull Ministers of the Gospell where notwithstanding they subtilly laboured to bring in the ceremonies of the Law and the worshipping of Angels a Philosophicall kind of preaching c. into the faith and worship of the Gospell 2. Cor. chap. 11.1 c. Col. chap. 2. and in the Epistle to the Galathians But more to this purpose reade Reue. chap. 17. Wherefore that which is truly sayd of the Popish artolatrie or worship of the bread in their Sacrament of the Altar that it is the most abominable idolatry of all other because it doth most nearly ouerthrow the truth of Religion and the purity of the worship which God in it requireth vnder the greatest pretence of Religion that may be so may it be sayd of the rest of the Popish idolatrie being compared with the idolatries of the heathen which were more grosse and further remoued from the appearance of true worship which Popish worship seemeth to haue And what though it pleased the Lord sometime to manifest himselfe and his holy Angels by outward similitudes and likenesse of things as of men c. to Abraham to Moses to Isaiah to Ezekiel to Daniel Yet seeing Israel was forbidden to make any such representations to themselues by the art of caruing casting in the mould grauing painting needle worke or any other way it followeth by like strength of good reason that howsoeuer since that time the holy Ghost by the appearance of clouen tongues and Christ being glorified after his ascension shewed himselfe to Paule and Iohn and though before that at the transfiguration of our Sauior Christ Moses Elias appeared in visiō to Peter Ieames Iohn it followeth I say by like strength of good reason that they are not to be artificially pictured resembled to any religious vse and worship among Christians no more then the other were among the Iewes Nay seeing Christ himselfe while he was vpon the earth was not worshipped with religious worship but onely then when he gaue some token of his diuine power and glory And Paul and Barnabas vehemently forbad all that diuine worship which the heathen idolaters would haue honoured them withall and Peter forbiddeth Cornelius exceeding measure in his bowing to him and the Angell forbiddeth Iohn to worship him though he appeared in great glory before him much lesse are their images though they were neuer so liuely and gorgeously pictured set forth and aduanced to be worshipped with any religious worship either higher or lower with Doulia or Latria c. The onely pictures which the Lord alloweth as seruing to teach and instruct in the right way of his worship are his owne works according to that in the 19. Psal 1. c. and Ioh. 5.17.36 and the preaching of the Gospell Rom. 10.18 by an allusion to the former Scripture in the Psal and Gal. 3.1 Yet so as the Lord will not haue the works of his owne hands worshipped but himselfe onely who created and made them according to the example of Abraham Gen. 14.22 Reade also Deut. 4.19 Acts 17.24 and Ier. 8.1.2 and Zeph. 1.5 Finally if we will please God in representing his diuine Maiestie by any image we our selues must be the image of him walking in true righteousnesse and holinesse according to his most righteous and holy lawes and commandements which is our onely true wisedome whereby we are renewed according to the image of God and shall shine as lights in the middest of a wicked generation Hitherto therefore of the euill things forbidden in the second Commandement Now on the contrary I would gladly heare of you which are the good duties commanded First the Lord commandeth that we willingly admit and imbrace his owne word works for our only rule of all our knowledge of God to direct vs how he wil be worshipped serued not only inwardly with spirituall worship wherof we haue answered before but also in the outward declaratiō exercises therof Secondly that from a wise faithfull louing zealous reuerend and dutifull heart we do both priuately and publikely professe practise asmuch as lieth in vs euery one in his calling place both Christiā Prince Magistrate Minister of the word and euery other gouernour and maister of family Duties commanded both ioyntly as it were with one shoulder and apart by euery mans particular indeuour and constancy in labour to promote further and aduance the same the diuine seruice and worship of God according to the prescript rule of his word And that all of vs be carefull to profit our selues and helpe forward one another in knowledge faith and repentance and in all other spirituall graces by the externall actions and exercises thereof Thirdly God commandeth that we do very carefully shun auoyd and watch against all meanes and occasions whatsoeuer would endanger vs to idolatry or any false superstitious worship Fourthly that to the same end we hold our most neare friendship and familiarity and our onely religious Communion and societie with those that professe and declare themselues to be the true worshippers of God we altogether constantly frequenting the places appointed for the holy assemblies and meetings of the people of God Fiftly that euery of vs all with one consent chiefly the ciuill Magistrates and Ministers of the Gospell shew approue our selues wisely discretely zealous against all idolatry euery point of false superstitious worship to the quite abolishing and rooting of it out from among his people to the vttermost of our power Finally that as touching indifferent things as they are called that is to say such things as be not of idolatrous superstitious institution and inuention but yet haue in their kind bene superstitiously idolatrously abused be not of necessary vse for the worship of God that the Christian Magistrate in commanding or not commanding and the stronger Christian whether Minister of the word or any other in the vsing or not vsing of them be charitably wise and carefull that thereby he giue no offence or cause of stumbling to the weake and that they preiudice not the Christiā libertie wherwith Christ hath set vs free And that the weaker more tender conscienced Christians labour after that soundnesse of knowledge perswasion in such cases actions as may well be construed that they stumble at no causlesse offence whereby their comfortable and zealous proceeding in the wayes of the Lords pure worship seruice should be slacked or hindred That according to the first part of this answer the word of God and his works both of creation and gouernement in the world and also of regeneration and sanctificatiō in his Church according to the instructions of the word must be the rule of our knowledge it may
touching those whom the Apostle calleth inuenters of euill things Rom. 1.30 Seeing vaine speeches oathes and vowes be abuses of Gods name much more all blasphemous speeches wicked oathes and vowes and the performance of them such as were the oathes and vowes of Herod and of those that vowed to muder Paule c. Seeing the vsing of good meanes with trust in them as Asa looked to much after Phisicke is a taking of Gods name in vaine then it is a more haynous abuse to seeke to false gods as Ahaziah did 2. Kings chap. 1. and all that seeke to sorcerers c such as are consorted with the Diuell yea how faire pretences soeuer they make as though they cured by the name of God or by vsing good words Hereunto belongeth Hamans casting of lots Ester chapter 3.7 Reade also Ieremie 10.2 And another kind of casting of lots in the pride of their power and victorie Ioel. 3.3 Obadiah verses 11.12 Reade also Psal 22.18 Math. 27.35 The force of this kind of reasoning which hath now bene vsed is plaine to euery one that will vnderstand so that we need not stand longer to perswade it Let vs therefore go forward and come to the other part of the interpretation that we may see what good duties are commanded Which are they First that euery one of vs do shew foorth the most reuerend and vvorthie estimation which we haue of the Lord God himselfe and of his diuine titles vvords and works and of all his holy ordinances and also that vve shevv forth the fruite of our true knowledge and acknowledgement faith feare and loue of him and of our zeale to his glorie by speaking our selues and causing all other as much as lieth in vs to speake all good of his name and of the same his vvord and vvorks Duties commanded and of all his holy ordinances and by the religious and right vse of an oath according to the iust and necessary occasions thereof Secondly that euery of vs liuing in such a calling as may vvell agree to the holy profession of Gods name vvhich he hath put vpon vs in calling vs his people his seruants his children c. vve be carefull to the vttermost of our power both in respect of our selues and also of all that do belong vnto vs or vvill harken vnto vs to order and behaue our selues and them euery vvay so vvisely and graciously as vvell in example as gouernment that all vvhich behold vs may see that our Religion is ioyned vvith the power of godlinesse and vvith the sanctification of Gods Spirit that so God may haue the greatest glory by the vvhole course of our liues vvhich possiblie vve may for our part procure And that not onely in prosperitie but also in aduersitie and in the time of persecution vve do boldly and conconstantly confesse his name Yea and finally this lavv requireth that if by any occasion vve fall into any sinne to the dishonour of the name of God that vve confesse and bewaile it and so earnestly returne to God and his Church and that our repentance may be as not able and famous as vvas our fall It is very true for if we shall not in such case giue glory to God as Iosua chargeth and exhorteth Achan Ios 7.19 God will in his iustice refuse to shew vs mercy reade Isai 30.1 Pro. 28.13 so likewise if we shall not for feare or shame coÌ„fesse the name of Christ before men euen in the times of the persecutioÌ„ of the Gospell Christ will be ashamed of vs before our heauenly father Math. 10 32.33 Luke 9.26 How we ought to sanctifie the name of God in affliction let vs learne from the example of patient Iob chapter 1. verses 21.22 Let him be a singular example to vs of that care which we ought to haue not only for our selues but also of those that belong vnto vs that Gods holy name be not dishonored either by our selues or them reade in the same 1. chapter verse 5. Reade also concerning Abraham chap. 18. the profession of King Dauid both touching his priuate and also his publike gouernement Psalme 101. How Ministers of the word ought to seeke the glory of God in their callings and that in singular maner consider it from the rule and practise of our Sauiour Christ Iohn 7.18 and from the example of the Apostles of our Sauiour Christ according to that we reade 2. Corinth 4.5 Reade also Matth. 5.16 and Ieremie 23. verses 28.29 And more generally how all ought to be carefull to glorifie the name of God reade Nehem. 5.9 Psalme 9. verse 10. Isaiah 26.8 Zach. 14.20.21 Malach. 3.16 And now that we may ende this answere with that wherewith it was begunne concerning our honouring and glorifying of God with our speech eade Psalme 100.3 c. Reade also in the booke of Iob. chap. 36.24 and Psalme 8. c. and Psalme 75.1 Yea it is our duty to speake reuerendly of the least of his works for we cannot make so much as one haire white or blacke as our Sauiour Christ saith Deut. â—hep 15. We must praise him for his most fearefull iudgements against the wicked Psalme 136. and for his sharpest afflictions vpon our selues according to the example of Iob alledged before Reade also Psalme 119.71 and verse 75. Reade also Iosua 22.16.17.18.19.20 and 1. Sam. 3.18 and 2. Kings 20.19 And concerning the word of God how reuerendly we are to thinke and speake of it consider from that which we reade Psalme 119. verse 86. and Psalme 19. and Pro. 30.5 and 2. Tim. 3.16 That we stand bound to procure others to do the like reade Psalme 34.3 and Psal 37.30 Leuit. 19.17 Iude verses 22.23 Thus and euery way it is our bounden duty to say and practise The Lord hath giuen me a tongue wherewith I will glorifie him Deut. 32.3 Psalme 145.21 and Psalme 63.5 reade also Psalme 71.13.14 But among all other wayes of honouring the name of God with our tongues he requireth that we haue a special care therof in the right and religious maner of taking an oath whether publikely before a Magistrate or priuately if there be a needfull and iust occasion thereunto Let vs therefore before we proceed consider of this so weighty a matter And first of all wheÌ„ haue we iust occasion offered to sweare or to take an oath according to the will of God in this Commandement When the truth of any matter by the certaine knowledge and assuraÌ„ce whereof the name of God may be glorified our neighbour benefited or otherwise satisfied in some weighty matter of doubt caÌ„not otherwise be sufficieÌ„tly certified cleared fouÌ„d out As an oath is the greatest and grauest way of clearing the truth of a controuersie or doubt so it must needes be the last and neuer to be vsed but when there is speciall neede reade Exod. 22 7.8 9.10.11 Heb. 6.16 reade also 2. Kings 8.31.32 See the practise Gen. 21.31 32. and chap. 24.29 and chap. 26.31
most plentifull manner open his storehouse and as it were setteth out his most precious merchandize both victuall and Iewels for the nourishing and beautifying of the soule to be bought freely and without monie of all that be desirous to be fed and inriched by them althogh they be able to bring nothing worthie to be exchanged for them Reade Isa 55.1.2.3 Ho euerie one that thirsteth come ye to the waters c. ye that haue no siluer come buy and eate c. Wherefore seeing it is a commandement of so great importance so beneficiall and of so necessarie and manifold yea of so vniuersall good vse let vs continue our diligence without wearinesse to make our inquirie into the right vnderstanding and vse of the same And first of all in so much as the Lord in the manner of the publishing of this Commandement hath made it notable by distinguishing of it so as it may diuers wayes be discerned from all the rest of the Commandements Shew therefore in the first place which those differences and distinctions are The first difference whereby the Lord hath distinguished this his fourth Commandement not onely from all the Cammandements of this first Table but also from euerie Commandement of his whole Law is that he doth not onely say Thou shalt keepe holy the Sabbath day but Remember that thou keepe it holy The second difference is that he hath published and set it downe both affirmatiuely commaunding the good duties and also negatiuely with an expresse prohibition and forbidding of the contrâ—â—ie euill The third difference is that he layeth an expresse charge vpon all those that haue anie gouernement ouer others either priuate or publike ciuill or ecclesiasticall that they do not onely remember and regard their owne dutie therein but also that they looke to those which be vnder their gouernement that they together with them selues do sanctifie and keepe holy the Lords Sabbath Duties commanded The fourth difference is that he vseth more reasons to persvvade vnto the obedience of it then he setteth dovvne concerning any other of his Commandements All is true which you answere and the differences which you mention are so plaine and euident that we neede not vse many words to shew it to be so Let vs therefore proceede For what causes especially hath the Lord by these notable differences distinguished this Commandement from all the rest in the diuerse maner of the publishing of it He commandeth vs first of all to remember his Sabbath to keepe it holy partly to point vs backe to this his first and most auncient institution of it from the beginning of the vvorld euen from the very next day after that mankind vvas created and partly to admonish vs by all good and well aduised foresight to prepare our selues and to dispose of all our ordinarie vvorkes businesse in so vvise and discreet an order as vvithout all vnnecessarie disturbance and hinderance vve may sanctifie and keepe holy the same These things thus obserued let vs now come to the argument and matter of the Commandement proceeding in the same order which hath bene st downe in the beginning And first touching the sense and meaning of this Commandement What are the good duties which the Lord requireth in it The Lord doth generally commaund tvvo things in this holy Commaundement Which are they First that euery seuenth day all his people of euery estate condition do rest and cease from all the ordinary labours and exercises of their bodies and from all studies and discourses either in their ovvne mindes by themselues or one vvith another by speech and communication concerning anie vvorldly though in themselues lavvfull and honest affaires and businesse vvith anie respect of vvorldly gaine or earthly pleasure delight Secondly and that also more principally God commaundeth that all and euerie one of and amongst his people do vvith all holy care and ioyfulnesse of heart vpon euerie such day of holy Sabbaths rest exercise themselues both publikely in those partes of the day vvhich are and according to Gods Commaundement ought to be appointed to the publike duties of his worships and also priuately all the rest of the day in and about the holy things of God euen such as do directly concerne his glorie and our ovvne spirituall edification and comfort in the way of eternall saluation And in either of these respects he layeth the speciall-charge vpon those that haue gouernement ouer others as was ansvvered before It is true and we shall haue further occasion hereafter to consider of it more fully Either part of this answer is lightsome enough from the words of the Commandement The first in the 10. verse the second in the 8. verse Now let vs go forward Which are those bodily labours studies and discourses either in the thoughts and meditations of our owne heartes alone or in talke and communication with others which the Lord commaundeth all to rest and cease vpon his Sabbath daies Euerie husbandman and manuall artificer or other occupier and shopkeeper must cease their vvorke both in the field abrode or in the barne shop or vvarehouse at home for that day yea euen in seed-time and haruest must they cease or though anie vvorke-man vvere in Church-vvorke as vve vse to speake All fayres markets and marchandizing must cease for that day All assizes and Sessions vvith their examinations pleadings and iudgements all summoning and arresting both in Ciuill and Ecclesiasticall Courts and all their proceedings must cease for that day All Scriueners must cease their drawing and making of their instruments and writings All studies and actions of humane literature and learning in Vniuersities and all other scholles whether for reading writing or disputation must cease for that day and giue place to the highest and most necessarie studie and learning yea euen the ordinarie course of the studies of Diuines must be ceassed that the duties of Gods worship may be practised of them with the rest of the people The Phisition must cease his vsuall studying prescribing and ministring of bodily Phisicke to others that he may seeke after the health of his owne soule The traueller must cease his trauell that he may learne the way to the kingdome of heauen The victualler and tauerner of Inne and euerie other victualling house must cease their ordinarie victualling least they famish their ovvne soules All mustering and trayning of souldiers for voluntarie and offensiue vvarres must cease that vve may learne to fight the Lords battels against the world the flesh and the Diuell which are the most capitall and deadly enemies that we haue Finally euerie one must cease the ordinarie course of the businesse and labour of his vvorldly office and calling that he be not either altogether withheld or by anie meanes distracted in his mind from the the spirituall seruice and worship of God when he is bodily present For the proofe of these things read Exodus 34.21 Neh. 13.15 Exod. 31.1 c. and verses 12.13
fulfill it And therefore also it must be that all is misconstrued whatsoeuer may be imagined either of the contrary doctrine or practise of our Sauiour Christ against the Commandement of the Sabbath It is true so our Sauior Christ sayth Matth. 5.17 Thinke not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them And there is no boubt but as he came not to destroy loosen or disauthorise the first second or third Commandement so neither hath he destroyed or disauthorised the fourth But contrariwise like as he hath established the rest of the ten Commaundements so also hath he ratified and established this Onely he cleareth the right vse and interpretation of them all against the false glosses of the Scribes and Pharisies But what proofe haue you that our Sauiour Christ did not abrogate and take away the Sabbath seeing as some alledge they both taught and practised greater libertie then the Law of the Sabbath permitteth yea and leaue that day altogether What canne you say to this In so much as the holy Apostles did onely alter and change the day and that also to the verie next day that is to say seeing they onely translated it from the seauenth day vvhich was the very next after the vvorkes of Gods creation vvere ended to the first day of the vveeke vpon the vvhich the vvorld began and vpon the vvhich the Sonne of God by vvhom the vvorld vvas at the first made and all things therein rose againe by the mighty power of God to declare himselfe to be the perfect redeemer of the people of God and the onely meanes of the vpholding and preseruing of the vvhole frame of this transitory and decayed world And further also seeing they both by doctrine and example imployed that first day of the vveeke in the vveekely recourse of it to the religious assembling of Gods people and for the holy exercises of the Christian duties of Gods vvorship euen the same which haue been rehearsed before for the duties of the Lords Sabbath Finally seeing the same first day of the vveeke hath the name of the Lords day translated vnto it It is by all these reasons manifest that it vvas not their purpose to abrogate and abolish the Sabbath of the Lord that is to say the sanctifying of euery seauenth day but rather to establish it vvith this so neare a change to the perpetuall memoriall not onely of the first creation but also of this latter renewing of all things by our Sauiour Christ to the more cleare and full honour of God in the name of Iesus Christ in these last dayes of the cleare reuelation of the Gospell These reasons may suffice to euerie one that is not contentious for seeing the holy Apostles were most faithfull in all the house of God as was Moses how may we with any reason once call it into question as doubting whether they had their commaundement and direction from our Sauiour Christ himselfe after his resurrection or no And that the Apostles did onely chaunge the day and not absolutely take away the Sabbath reade Acts 20.7 and 1. Corinthians 16.1.2 and Reuelation 1.10 for they spent the first day of the weeke in the same holy exercises with Christian Gentiles wherein they spent the seauenth day with the Christian Iewes c. But that we may draw to an ende How can you shew that the Sabbath is not a meere vanishing ceremony now since the appearance of Christ and the cleare reuelation of his Gospell Because there should not then be ten but onely nine Commandements of perpetuall durance in the morall Lavv of God and also because this Commandement vvas ordayned for man before yet there vvas any vse of any figuratiue ceremony concerning Christ to come Hitherto therefore of the first Table of the Law concerning the seuerall branches of that which our Sauiour Christ calleth the great Commandement the summe whereof he sheweth to be the perfect loue of God The second Table followeth which our Sauiour Christ likewise calleth the second Commandement saith that it is like to the former Wherein haue you learned that they are like The second is like vnto the first in many respectes as followeth How the second Table is like vnto the first and how it differeth from it First in that it is giuen by the same heauenly Law-giuer Secondly in that it requireth perfect obedience in all the duties thereof Thirdly in that it hath like promises of perfect reward to the perfect obedience of it Fourthly in that it hath like curses not only temporall but eternall also against euery transgression of the vnbeleeuer not repenting thereof Fiftly it is of like force and vertue with the first Table to make knowne our sinne and misery yea not only to make knowne our failings in dutie to men but therewithall also detecteth our hypocrisie against God in our vnfruitfull profession of his name and religion Finally it doth in like maner shew vs the necessity of our Sauiour Christs perfect sufferings and obedience for our redemption iustification and saluation This manifold similitude and likenesse of the second Table with the first is partly cleare in it selfe and will further be more manifest in the particular handling of the Commaundements thereof But is there no difference of them like worthy of our obseruation Yes very worthy Shew wherein this difference is The second Table differeth from the former First in the subiect matter and argument of it which is the perfect loue of our neighbour but the argument of the first Table as hath bene declared before is the perfect loue of God Secondly there is difference in the maner or measure of that loue wherewith one neighbour is to loue another which is not without limitation as is the loue of man toward God for it is only in the Lord and for his sake according to that naturall kindly and well ordered loue and affection which euery man may and also ought in the Lord and so as may be most for his glory to beare toward his owne selfe and not otherwise These things thus obserued in generall concerning the second Table to shew the likenesse of it compared with the first Table as touching the author and vses of it c. Let vs vse the like diligence in seeking out the particular interpretation and vses of the seuerall Commandements of it Words interpreted which through the grace of God we haue in some poore measure vsed concerning the Commandements of the first Table Let vs therefore come to the fift Commandement which is the first of this second Table which is that Honour thy father and thy mother that thy dayes may be * Or that they may prolong c. For this verbe in the Hiphil forme is vsually a transitiue though otherwise in Cal. prolonged on the land which thy Lord thy God giueth thee In these words we haue not only the Commandement but also the blessing promised to
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
a reasonable fee. The duties of the Phisition or Surgion are that first he seek out the disease of his patient that then he minister the most fit medicines that he pray for a prosperous cure that he accept of a competent reward The duties of such as exceede other in number of yeares or in measure of gifts and graces are that they helpe the rest with their godly aduice and counsell and that they go before them as good patternes in all wise and holy conuersation Reade Titus chapter 2.1.2.3 and Psalme 107.32 These are the duties of superiours toward their inferiours But what if they do not their duties as they ought but deale dishonourably c. are inferiours then discharged of dutie so that we stand not thenceforth bound to honour our parents Princes c. according to their seuerall places and degrees of honour which God hath bestowed vpon them Albeit if they be very wicked specially against the true religion of God we cannot euery way and so fully honour them as if they did performe the duties of their places to the honour and glorie of God neither indeede are they worthie of it yet for the Lords sake How honour worship due to men differeth from that which is due to God and in dutifull regard of his commaundements and ordinances in so much as all the powers that be are ordained of God we stand bound so farre to honour them as we do not dishonour him to obey and bow to them so far as vve do not disobey and lift vp our selues against him Yea euen in all things are we to submit our selues to them so as in nothing we rebell against him we must be thankefull to them so farre as we shew not our selues vnthankefull to him And aboue all things we must remember to pray earnestly to God for the most wicked of them that it might please him of his infinit mercie to turn their harts and to giue them grace to do their duties faithfully that so they may haue more worthie honour both before God and men But as touching all humane infirmities of those that be otherwise both good and godly it is the dutie of euerie one patiently to beare with them yea as much as we may to couer and hide them that they breake not forth to their dishonour eyther among our selues or in the sight or hearing of anie other It is true as we are instructed from the example of Sem and Iapheth Gen. 9.23 And further touching wicked Kings and Princes that it is our duties to pray for them we learne from the Apostles who so charged Christians to do while yet they were enemies to the Gospell Neuerthelesse if they commaund vs any thing contrarie to the word of God we must obey God rather then man For in that respect we haue no father king or maister c. but God alone c. Here might we come to the negatiue part of this Commandement but for the remouing of a certaine scruple I pray therefore let vs stay our course awhile seeing it giueth occasion of a very good and necessarie instruction In so much as all honour belongeth vnto God and we are commaunded to worship him alone Matth. 4.10 1. Tim. 6.15.16 c. yea in this respect Peter reproueth Cornelius for bowing downe very low to declare his honourable and reuerend estimation of him Acts 10.26 And Reuel chap. 19.10 and againe chap. 22.8.9 euen the Angell of Christ reproueth Iohn twise for bowing downe low to giue honour vnto him and biddeth him worship God How honour and worship due to God differeth from honor and worship due to mē And Iob 32.21.22 I may not giue titles to man c. How therefore may we account anie men honourable and worshipfull accordingly yeeld them the outward gestures and titles of honour and worship and yet not defraud God of that which is proper and due vnto him To the clearing of this point we must necessarily put a great difference betwixt diuine honour and worship which is onely proper to God and ciuill honour and worship which God himselfe permitteth yea commaundeth to be yeelded of man vnto a man Shew what that difference is We honour and vvorship God immediatly for his owne sake that is to say we bow the knees both of our bodies and also of our soules before him and we are most humble and hearty sutors vnto him in all things according to his will with sure trust and confidence in his mercie and with an acknowledgement euen from the bottome of our hearts that he onely is of most high and excellent maiestie aboue all superioritie and degree either of earthly Prince or heauenly Angell and so consequently we acknowledge him worthy more reuerend honour and vvorship then can possibly be yeelded to him of our selues or of anie of all his creatures But all the honour and worship vvhich vve giue vnto men vve yeeld it onely in and for the Lord that is to say although vve bow not onely the knees of our bodies but also the affections of our mindes and spirits before them as in the sight of God and though as our necessities duties require we do somtimes make our humble sutes supplications to them neuertheles we knowing that as our honor worship toward God is alwaies too short and fayling so this vnto men may be excessiue too much therfore vve alwaies retayne and hold this perswasion in our hearts that euen our highest superiours here vpon earth are but the instruments of Gods goodnesse toward vs from heauen though indeed they be his very honourable instruments that all their power is limited according to the good pleasure of his diuine vvill Neither do vve yeeld vnto them or aske of them or feare and expect from them any thing which God hath reserued as proper and entire vnto himselfe Sinnes forbidden This is a true difference indeed and if you shall expresse this last point by some particulars you shall make the whole matter much more plaine Rehearse therefore some of those things which God hath reserued wholly to himselfe and are onely to be sought and expected from him We do not seeke to anie earthly Superiour or Power whether parent or Prince or anie other for the gifts and graces of Gods Spirit nor for the inheritance of his heauenly kingdome no neither do we seeke to them for health and preseruation in time of plague and sickenesse nor for fruitfull seasons and plentie in the time of dearth and famine c. but to God onely as the author and giuer of them If they wrong vs God is righteous and will do vs iustice though they shold kill our bodies yet God will saue our soules Hitherto of the affirmatiue part of this fift Com. of almightie God the God of all diuine honour worship and glorie Now on the contrarie what are the euils and transgressions which the Lord forbiddeth in it c. The Lord hauing in this
this sinne if they see how they may attaine vnto it then vnto rauishment and incest or vnto those sinnes which are against the vse of nature Thirdly because this sinne hath in their conceipt a more cleanely and safe couert to conceale and hide it selfe from the eyes of men then any of them all Finally because more persons are more deepely iniured and damnified by the committing of this sinne then of any of the rest The truth of these things is easily discerned But now at the last leauing these filthy sinnes of the flesh which cannot but be odious to all honest and chast hearts and euen an humbling vnto vs all to be detained in the thought of them and to heare and consider of the vilenesse of our nature through the corruption of sinne Why all other transgressions of this commandement are comprehended vnder adultery and further also a tedious and vnwelcome discourse saue that of necessity all flesh must herein giue glory to God in the acknowledgement and bewailing of the same so horrible a corruption of our nature which as we se is free from no kind of sinne Let vs come to the affirmatiue part of this holy Commaundement and see what pure and vndefiled vertues and duties our most pure and holie God doth commaund vs in it Shew which they be The Lord our God commaundeth euery one of vs both in single life and in the maried estate from the first of our yeares to the last of our dayes to possesse our vessels that is our bodies in holinesse and honour and that to the same ende vve labour after all those graces and vertues and vse all those good meanes and helpes in the practise of the same vertues vvhich be meete and necessarie thereunto Of these vertues whereof ye speake some are necessary both for the one estate and for the other both for young and for olde and some are more particularly belonging to the maried estate and that also partly for comfortable enterance into it and partly for happie continuance in it Which are the vertues of the first sort and the meanes and helpes thereunto such as belong to all both maried and vnmaried yong and old euen from the first time that we come to any discretion to the end of our liues They are these foure First chastity vvhich is an vndefiled cleanenesse of the mind suppressing and keeping vnder all inordinate lust of the bodie Secondly shamefastnesse vvhich is as the nource of chastitie vvhen the heart being as it vvere stricken and rebuked in it selfe the face blusheth so soone as vve eitheir thinke or heare or behold though at vnawares any vncleanely and vnshamefast speech or action Duties commanded Thirdly temperance which is as the bridle of bodily lust in that it vtterly absteineth from all vnlawfull pleasures and delights Fourthly sobriety which is as one may say the beauty and perfection of temperance consisting in the moderation of all lawfull pleasures and delights And finally as meanes and helpes to all these vertues earnest prayer and the same also sometimes ioyned with the holy exercise of priuate humiliation and fasting and alwayes diligent exercise in some honest businesse or other These vertues with the meanes and helpes thereof are indeed common to all both young and old one and other Concerning the which also we are not onely to be carefull euery one to practise them himselfe but all stand further more bound as much as lyeth in euery of vs to cherish them in other and to suppresse the contrary And specially such as haue gouernement stand bound to looke vnto it concerning all that belong to them Tit. 2.1.2.3 c. But as was sayd there are other vertues and duties which do more particularly belong to the maried and that also partly for comfortable entrance into it and partly for happy continuance therein Which are those that appertaine to comfortable entrance into the maried estate in way of preparation thereunto First that the parties intending mariage do in their hearts acknowledge it to be the holy and honourable ordinance of God Secondly that they haue such gifts as do of right belong to the maried estate such as are some skill and honest trade to get their liuing vvith the labour and exercise thereof as also wisedome for the religious ordering and gouerning of a family with a mind prepared to indure and chearefully to passe through the manifold troubles vvhich are mixed vvith the comforts of that condition of life Thirdly that they seeke their yoake-fellow by hearty prayer to God Fourthly that they seeke the counsell and consent of their parents or for want of naturall parents the counsell of such as are in stead of parents vnto them Fiftly that after all due aduice and free consent obtained their owne hearts firmely vnited betwixt themselues they seeke thenceforth to be religiously contracted and espoused Finally that they deferre to come together as man and wife till their mariage be publikely and in lawfull maner solemnized and blessed in the Church of God Such are the graces vertues to be obserued for the right maner of comfortable entrance into the maried estate Now which are they which be necessarie for happie continuance in it They are these which follow First that the promise and faith of the mariage couenant be entirely and constantly kept Secondly that mutuall loue and beneuolence be alwayes on both parts wisely and soberly cherished and maintained aswell in aduersitie as prosperitie with a fellow-feeling each of others ioy or griefe Thirdly that long and vnnecessarie absence or separation be auoyded Finally that as they be one flesh so also they be of one spirit consenting in all good things and specially in the spirituall duties of Gods holy seruice and worship and euen for the same cause in bodily abstinence it selfe so often and so long as the word of God and partly the verie course which God hath set in nature sheweth that it is conuenient and meete they should abstaine But are all bound vpon the due obseruation of all the former rules and cautions to seeke mariage by the charge of this Commaundement Whosoeuer haue not a speciall gift from God to liue purely chastly without mariage they are all bound to seeke it yea although in their owne hearts they would chose rather or had alreadie rashly vowed to liue a single life There is no doubt but it is so according to the Apostles rule 1. Cor. 7.2 To auoide fornication let euerie man haue his wife and let euerie woman haue her owne husband And againe verse 9. It is better to marrie then to burne And then consequently it must needes be much better to marrie and so to auoide the burning heat of lust then by shunning mariage to fall into those filthie practises which are worse then fornication as many do according to that which hath bene declared before They also do very wickedly against this Cōmandement who soeuer standing in need of Gods ordinance do shun
it because of the trouble and charges of it which grow by increase of children c. For they therein plainely bewray against themselues that they are without true conscience and remorse of sinne and that they are also voide of faith in Gods fatherly prouidence c. Yet so as againe we are to remember that mariage must not be rashly and inordinately hasted before the time But now as touching those few which haue the gift to liue chastly in single life is it in no wise lawfull for them to marrie They are not forbidden to marrie Neuerthelesse when God hath giuen the gift and so long as it pleaseth him to continue it they that haue receiued it shall do best who will haue care to vse it in their single estate so long as they may bring most glorie to God by their abstayning from seeking a wife It is true and so are the words of our Sauiour Christ Mat. chapter 19. concerning this matter to be vnderstood where he saith verse 12. in the end of the verse He that is able to receiue this let him receiue it And so also is the Apostle Paul to be vnderstood in his whole disputation about the same question 1. Cor. the 7. chapter Hitherto of the interpretation of this seuenth Commaundement both touching the euils forbidden and also concerning the vertues and good duties commaunded The equitie of it commeth now to be considered Shew you therefore what the equitie of it is The equitie of this Commaundement may be considered diuerse vvayes How is that First in respect of God the author and giuer of it Secondly in respect of euerie one to whom it is giuen apart The Equitie Thirdly in respect of the Church and common wealth of God more generally and ioyntly considered First therefore in respect of God himselfe what is the equitie of it First because God our heauenly Law-giuer is in himselfe most pure and holy therefore it is most meet that he should forbid his people all vncleanenesse and on the contrarie commaund all puritie and cleanenesse both of soule and body Secondly in so much as the continuall propagation increase of mankind as vvell as their first creation is belonging vnto God it is likevvise very meete that he should appoynt the vvay and meanes of the same increase and not that it should be left to mans owne wandring and inordinate lust Thirdly because he hath sanctified and appoynted mariage for a most gracious and comfortable remedie against all vncleanenesse Fourthly because he hath adopted our bodies aswell as our soules to be the temples of his holy Spirit and members of the mysticall bodie of our Sauiour Christ. Finally seeing all lawfull promises couenants and bargains are to be performed yea thought it be to a mans hinderance as vve reade in the 15. Psalme it is much rather euerie vvay equall and meete that the couenant of mariage be especially regarded seeing aboue all other humane contractes this is honoured vvith the title of the Couenaunt of God Thus therefore in respect of God we see how great the equitie of this Commaundement is What is the equitie of it in regard of our selues more particularly considered It ariseth from the former ground for in so much as God hath aduanced vs to especiall dignitie aboue all brute beastes and euerie kind of his vnreasonable creatures it is meete that euerie of vs should seeke the increase and propagation of our ovvne kind and generation in a more holy and honourable manner and vvay then anie of them do and accordingly both in mariage and out of mariage to possesse our bodies in more holinesse and honour then they do according to that which hath bene answered before And further also because the sinne of bodily vncleanenesse bringing a speciall reproch vpon the person of euerie offender as that which a man committeth more directly against himselfe then anie other sinne So indeede doth the Apostle Paule reason in the place before alledged 1. Cor. 6. verse 18. Fly fornication euerie sinne that a man committeth is without the bodie but he that committeth fornication sinneth against his owne bodie Wherefore let vs reason here againe as the Apostle hath taught vs in the 15. verse of the same chapter Shall I then take the members of Christ and make them the members of an harlot God forbid As though he should say Fic vpon that And much rather then let vs reason shall I take the members of Christ and cōmit any sin of incest or rauishmēt or against the law ordinarie course of nature God forbid Yea with most deepe detestation against all such abominable sinnes let vs say againe and againe and the Lord giue vs grace to say in truth of heart God forbid Farre be it from anie of vs once to thinke to do so The very brute beastes would then condemne vs for they shew themselues more orderly then so Now what is the equitie of this pure and holy Commaundement in respect of the common wealth and Church of God more generally and publikely considered First because by fornication and adulterie they are cumbred with the mixture of a base and cursed posteritie Secondly because the right of inheritance is thereby many times wofully interrupted specially in the base discent of noble men and Princes Finally because by the wicked and bold example euen of a few specially if they be of high place and calling many are easily emboldened to commit much filthinesse till the whole land be filled with adulteries as the Prophet Ieremie complaineth in the 10. and 11. verses of the 23. chapter of his prophesie Hereby as the same Prophet in diuerse other places complaineth the iudgements of God were hastened against the land The Curses for because of adulteries and others as he saith in the same chapter the land mourned and the pleasant places of the wildernesse were dryed vp c. Hence therefore we haue a fit occasion to come to inquire of the curses and punishments which God in his iustice threatneth against the transgressions of this his so equall and pure a Law And first what is the curse against adulterie The curse is manifold according to the manifold trespasse of this sinne Let vs consider diligently of them rehearse you as shortly as you can which they be In the ciuill course of Gods iustice commaunded and practised among his people Israell it was bodily death if it came forth to light Yea euen among all heathen people and nations God prouideth that this sinne hath bene vsually punished either with death or some other very grieuous and sharpe punishment to the singular reproch of the offenders in the midst of them And whereas this sinne of adulterie is oftentimes kept secret from the knowledge and sentence of the earthly iudge it meeteth notwithstanding with sundrie curses from the diuine iustice and vengeance of God such as are either barrennesse of the wombe or cursed of-spring or monstrous conceptions or with some one grieuous bodily
Thus farre of the negatiue part of this Commaundement The affirmatiue part followeth But one thing first What may be the reason why the Lord comprehendeth all iniustice vnder this name of theft saying Thou shalt not steale First because deceiuable theft is the most vsuall and common iniustice practised among men Secondly because the name of a thiefe is commonly vsed for the most odious name in this kind and therefore also is most sit to shew how odious all iniustice both deceiuable and violent together with all the occasions yea the very roote thereof is in the sight of our most holy and iust God Reade also Iob. 30.5 and Ier. 2.26 and 48.27 It is true whose choller and stomacke doth not extreamly rise if he be called a thiefe The thiefe himselfe cannot indure to be so called c. we care not so much if we be called hard-dealers neare or fast men c. Now let vs come to the affirmatiue part of this Commandement wherein God requireth all inward graces and vertues of the mind and as fruites thereof all outward actions and duties which be contrary to all the former vnrighteous dealings which we haue already considered of These good inward graces and vertues with the outward fruites therof as you haue heard in the Sermon concerning this point they are many and the same also not all of one sort Let vs call them to our remembrance againe Which are they They are such as belong to the right manner of getting the outward goods and riches of this vvorld Duties commanded vvhich may be called preseruatiues against theft and all kind of vnrighteousnesse And partly they are such as belong to the vvell vsing and bestowing of the same outward goods of this world whether well gotten by our selues or that they are any other vvay come into our lawfull custody and possession euen all such vertues as yeeld the contrary fruites to all kind of theft and iniustice Such indeed are the seuerall kinds of the good vertues and duties of this Commandement in such order as they haue bene declared vnto you The particulars of either kind are next to be rehearsed Which are the vertues of the next sort that is to say such as belong to the right maner of getting worldly riches the which as you truly answered are preseruatiues against all theeuish and vniust dealing The first is a full and setled contentment of mind with that present estate wherein God hath set vs. The second is a principall care of seeking after the kingdome of God and the glorious happinesse of the world to come which most iustly is infinitely to be preferred before all the riches and glory of this present world The third is faith in Gods holy prouidence and promise touching all meete prouision and maintenance for this life The fourth is loue vnto righteousnesse with a conscionable care to deale iustly and faithfully in all things both in line weight and measure and according to all lawfull promises couenants agreements and bargaines and according to that trust vvhich in any honest and good matter either of arbitrement or distribution or superuisorship is any vvay either by publike charge or by priuate intreaty committed vnto vs. The fift is loue to our neighbour vvith ioy in his prosperitie as if it vvere our owne The sixt is diligence in the labour and exercise of some good and honest calling The seauenth is hearty prayer to God for his blessing vpon the same our labour Finally the feare of God and of his secret curse which attendeth vpon all vnrighteous dealing Concerning the first of these vertues reade againe Heb. 13.5 Philip. 4.11.12.13 and 1. Tim. 6.6.7.8 Concerning the second reade Matth. 6.19 c. 33. and Ioh. 6.27 Reade also Psalme 67. Concerning the third reade Prou. 10.3 and chap. 13.22.25 and chap. 24.15 16. and Psalme 37.25.26 and 55.22 and 112.1.2.3 Heb. 13.6 Concerning the fourth reade Leuit. 19.35 and Deut. 25.15 and Prou. 11.1 and chapter 16.11 and Ezek. 45.9.10.11.12 Prou. 21.15 Concerning the fift reade 1. Cor. 13.4.5 Concerning the sixt reade Prou. 10.4.5 and chap. 12.27 and 13.4.23 and chap. 14.4.23 and chap. 20.13 and chap. 27.23 and Ephes 4.28 1. Thes 4.11 and 2. Epist 3.7.8.9.10 Concerning the seauenth reade Psalme 127. and Pro. 30.7.8.9 and Prou. 10.22 and Iames 4.2.3 Finally that the feare of God serueth as a speciall preseruatiue against iniustice reade Leuit. 25.17 and verse 36. These therefore are the graces and vertues belonging to the right maner of getting or gathering of riches whereby also both heart and hand is preserued from iniustice Now as touching the second sort belonging to the well vsing and bestowing of those that are well gotten the outward fruites whereof as hath bene answered are contrary to the former vniust practises Which are they The vertus of this second sort are First godly thriftinesse in auoiding all vaine and superfluous expences and in sauing all that which may well be saued yea euen in the wise carefull employing of all things to the best most profitable vses in an honest lawfull and husbandly course Secondly a willing and chearfull yeelding of that which is any way due either to God and his Church or to the Prince and common-wealth or to any priuate friend or neighbour or to any child or seruant of the house Thirdly liberality towards poore neighbours dwelling neare vnto vs and to good Christians both farre and neare Fourthly hospitality to the Saints and seruants of God which resort to any specially if they be driuen from the places of their abode by vniust and cruell persecution Touching the first point of this answer reade Prou. 21.20 Touching the second reade Matth. 22. verse 21. and Rom. 13.7 Iob 31.13 Prou. 27.27 and chap. 31.13 c. 21. Touching the third Prou. 31.20 and chap. 11.24.25.26.27 Eccles 11.1 c. 1. Cor. 16.1.2 and 2. Epist 9.5 c. and Gal. 6.7 Ephes 4.28 Luke 6.35 Touching the last point reade 1. Tim. 3.2 and Tit. 1.8 Heb. 13.2 and 1. Pet. 4.9 Thus then we see what that righteousnesse is which God requireth of all his people both in the well getting of riches and also in the well vsing and bestowing of them and which be the vertues in either respect belonging thereunto whereby it may plentifully appeare that God would haue vs so farre from iniuring of any that we should seeke the wealth and prosperity of all We must be so farre from taking aduantage against any because of his simplicite that we must be an eye to the blind c. euen to helpe all such that they be not deceiued Such therefore are the good things commanded and such also are the euill things forbidden in this Commandement Now the equity of it followeth what is that It is to be considered diuerse wayes Declare how First in respect of God himselfe Secondly in respect of those that be owners and possessors of the riches and vvealth of the world Thirdly in respect of the
also Iohn 19.12 All these false witnesses in either respect following therein the suggestion of the Diuell the father of lyes Iohn chap. 8. and the accusers of the brethren Reue. 12.10 Which wickednesse the Lord expresly forbiddeth Leu. 19.16 Thou shalt not walke about with tales where note the signification of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racil comming of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racal which is by making marchandise to seeke gaine See Tremel By this therefore which hath bene sayd we may sufficiently perceiue that all kind of lying slandering and back-biting is forbidden in this Commandement whether against our foe or for our friend or for our owne aduantage reade Leuit. 19.11 We may not lye of the Diuell according as it is truly sayd It is a shame to lye of the Diuell As we must not vse cursed speech Iude verse 9. so neither may we vse lying speech against him and therefore much lesse against our neighbour yea our good neighbour We may not lye on Gods behalfe Iob 13.4.7.8.9.10 Rom. 3.7.8 much lesse for mans cause To conclude this point we must not lie against our selues by flattering and blessing our selues while we walke in wicked wayes For this is to trust in lying words as the Lord saith by his Prophet Ieremiah chapter 7.4 c. Trust not in lying words c. Not that those words were lying in themselues but because hypocrites vnder that pretence soothed themselues in an outward profession of Gods religion without amendment of their liues But haue we now all the euils and sinnes which the Lord forbiddeth in this holy Commandement No we haue not It is also against the will of God in this Commandement that any should conceale that truth vvhich ought to be vttered either for the benefit of our good neighbor or for the rebuke and chastisement of him that is euill as also that on the other side any should vnseasonably vtter and disclose that truth vvhich for the present ought to be kept secret Moreouer it is against this Commandement that any should praise that which ought to be discommended or commend that vvhich ought to be dispraised Yea to praise and encourage or to dispraise and discomfort rashly and without good and discret moderation Finally all vaine-glorious boasting and hunting after our owne praise together vvith all dissembling and double dealing yea all want of plainnesse and simplicity which vvill not stand with good duty is cōtrary to the obedience of this Cōmandement These no doubt are transgressions of this Commandement for they hinder the truth that it cannot be acknowledged and aduanced as it ought to be and likewise they hinder the discerning of vice and wickednesse of life that it cannot be so reproued and condemned as it should be Now this we know that he who iustifieth the wicked and he that condemneth the righteous they are euen both of them abomination to the Lord Pro. 17.15 And againe chap. 28.4 They that forsake the Law praise the wicked but they that keepe the Law set themselues against them To praise aboue measure is flattery of the which it is said that he which flattereth his neighbour spreadeth a net for his steppes Prou. 29.5 Detracting is a sinne on the other hand against the which reade Psalme 15. Against vaine boasting reade Prou. 27.1 and against dissembling and double dealing reade againe Psal 12.2 They speake deceiptfully and Psal 41.6 And thus we haue seene what be the externall sinnes and transgressions forbidden in this Commandement But not onely are these outward euils forbidden but also all those inward vices and hidden corruptions of the heart which be as the roote and cause of these Shew therefore now which those inward euils vices be Of this sort are all vncharitable and groundlesse suspitions all rash iudging and taking of such things in the vvorst part which may be vvell construed and chiefly all hatred and malignant enuy against our neighbours good name credit and vvelfare These are indeed the inward euils of the heart from the which all false witnesse lying and slandering do spring according to that we reade Matth. 15.19 Out of the heart saith our Sauiour Christ come euill thoughts c. false testimonies and slaunders Reade also the ground of the same euils noted Prou. 21.10 Against euill suspitions Reade 1. Tim. 6.4 a fruit of corrupt doctrine Against rash iudging reade Matth. 7.1.2 Consider also the sinne of Iobs friends Reade also Luke 13.1 and Iohn 9.2 Against the taking of things in euill part and whisperings reade Rom. 1.29 And of enuy it is sayd who can stand before it Prou. chapter 27.4 But yet one thing more that we may conclude the negatiue part of this ninth Commandement Is this Law of God fulfilled if we for our owne parts auoid the euils both inward and outward which haue bene mentioned though we should allow or winke at the same sinnes in others No in no case but contrariwise God requireth that vve hate them in other as vvell as in our selues and that as much as lyeth in vs vve reproue represse and sharply correct and punish them It is true for seeing God abhorreth all false witnesse lying and slaundering c. Prou. 6.19 and chap. 12.22 it cannot in any reason be thought but that he requireth also that all his seruants should likewise do so And so it is expresly testified Prou. 13.5 A righteous man hateth the lying word or false matter whatsoeuer it be On the contrary he is affirmed to be a wicked man whosoeuer he be that giueth heed to false lippes Prou. 17.4 and againe chap. 29.12 Wherefore worthily it is to be noted to be the property of a godly man to shew an angry countenance against the slaundering tongue chap. 25.23 And Psalme 101.5 King Dauid speaking in the holy zeale of Gods Spirit saith Him that priuily slandereth his neighbour will I destroy Reade also Psalme 140.10 and Psal 31.18 a fearefull imprecation against this sinne Gal. 2.11 c. See the zeale of the Apostle Paule against Peter dissembling And Luke 23.50.51 the praise of Ioseph of Arimathea for not consenting with the rest to giue sentence against our Sauiour Christ vpon the false accusation brought against him And Iohn 9.50.51 the like practise of Nicodemus is recorded Thus haue we according to that measure of grace which God hath vouchsafed for the present the whole negatiue part of this Commandement and from thence also a fit passage to the affirmatiue part which now followeth Shew therefore hencefoorth by the renewing as it were of our treatise for our further and more full instruction what on the contrary Duties commanded are the good duties which our righteous God the God of truth commandeth vs in this his holy Commandement The Lord God straightly commandeth euery man in all causes to speake and vvitnesse the truth and to testifie against all falshood lies and slanders to the due credite commendation and safety of euery neighbour wherein he doth well
or for his due reproofe and correction vvherein he hoth euill and for the ending of contentions and controuersies betwixt man and man vvhether vve be lawfully called forth to do it vpon our oath before a Magistrate or that we haue any iust occasion more priuately so to do It cannot be otherwise concerned but that the Lord forbidding false witnesse-bearing against our neighbour to his discredit or hurt doth on the contrary command the speaking and witnessing of the truth for his benefit or credit And because it often falleth out that a mans good neighbour cannot be benefited and relieued but the wicked and false accusation or lye of another must therewithall be detected therefore it must needs be that a true witnesse must be giuen against euery euill neighbour to his iust rebuke and punishment And generally it is to be considered that all discouery and reproofe of lies and slaunders to the discredit of the wicked it is on the behalfe of euery good neighbour and of the truth it selfe Yea it is for the benefit of our neighbour who hath sinned any sinne which is to be discouered that we do therein witnesse against him that by the iust rebuke and correction of his sinne he may be brought to true repentance Moreouer because euen good neighbours may be at variance for want of the knowledge of the truth therefore it is further added that this is the vse of bearing a true witnesse to end controuersie and contention according to that we reade Heb. 6.16 But not onely in iudiciall course of iudgements before the Magistrate or Iudge of the court but also in all priuate speeches and testimonies God requireth that we alwayes speake and affirme the truth to the benefit of our neighbour in the way of righteousnesse and truth c. reade Ephes 4.25 and Colos 3.8 Thus then to speake in a word the briefe summe of this Commandement is truth of speech commanded for the benefit of our neighbour yea euen for the mutuall benefit of one neighbour by another according as it is written A faithfull witnesse deliuereth soules but a deceiuer speaketh lies Prou. chapter 14.25 But hereunto as vnto a very great and waighty duty there are diuerse excellent vertues and graces necessarily required as you haue bene taught Which are they The first is an harty loue and zealous affection to the truth in generall with a vvilling and ready chearfulnesse of mind to giue witnesse vnto it The second is a particular knowledge and assurance of the truth of euery matter vvhereunto vve do giue vvitnesse The third is incorrupt affection â—oid of all ill will and hatred or of partiality and flattery touching the person whom our testimony concerneth whether he be friend or foe howsoeuer we shall esteeme of him The fourth is simplicity and plainnesse in the declaration of the truth The last is constancy in standing to the confirmation of that truth which is once vprightly and faithfully affirmed Concerning the first of these vertues which I call an harty loue and zealous affection to the truth in generall I do not only extend it in this place to the witnessing of that truth which pertaineth to the outward safety and credit of euery neighbour but also to the witnessing of the whole truth which is according to godlinesse Tit. cha 1.1 And as it is said of the true seruant of God that he speaketh the truth in his heart Psa 15.2 Concerning the second reade Pro. 15.28 The heart of the righteous studieth to answer And chap. 16.23 The heart of the wise guideth his mouth wisely And chap. 14.5 A faithful witnesse will not lye And verse 15. The foolish will beleeue euery thing but the prudent will consider his steps Herein coÌ„sider the wise discretioÌ„ of the Apostle Paul 1. Cor. 1.11 and chap. 11.18 Concerning the third vertue note that the truth is to be preferred before any person and before euery reward and before all displeasure whatsoeuer may arise from the testifying of it And herein let vs take speciall heed against our owne hatred and wrath against any man for that blindeth the eye and all such are by and by all to naught with vs c. so the vprightnesse of truth shall be neglected because of our crooked affection Concerning the fourth reade Isaiah chap. 32 4.5 Veritas non quaerit anguâ—los In testimonie veritatis non est ludendum vel occultationibus vel ambiguitatibus Truth seeketh no corners It dallieth not by ambiguous and doubtfull answerâ— Reade also 2. Cor. 2.17 and chap. 4.2 Reade also Ioh. 1.20 and 1. Sam. 3.17.18 and Iosh 7.19 Concerning the last reade Tit. 1.9 for that which the Minister must do for his part in the great truth of God the like is to be performed of all in euery truth It is a foule sinne in euery such one as shall be ready to shrinke backe from any true testimony when they perceiue their land-lord or some other great man to be offended therewithall All these vertues and if there be any other like to these they are carefully to be regarded in bearing witnesse as euery man will answer before God with whom truth in euery matter is very precious But that we may go forward Is there nothing else commanded in this Law of God but the things which you haue already rehearsed Yes God doth moreouer command vs in this his holy Commandement to performe euery other good dutie vvhereby both the good name and also the good and comfortable estate of our neighbour may not onely be continued so much as vve may procure but likewise vvhereby the same may be recouered againe if by any occasion they be lost and impaired All this must needes be required according to the generall law of loue to our neighbour whose good name and comfortable estate should be as deare vnto vs as our owne ought to be Shew therefore in the first place which those duties be that are to be performed for the continuance and preseruation of our neighbours good name and of his good estate First it is euery mans dutie to teach and instruct his neighbour in euery good vvay of God wherein he shall perceiue him to be ignorant and to want counsell yea it is euery mans duty to exhort and stirre vp his neighbour to all care and conscience to vvalke in obedience to euery Commandement of God Secondly it is euery mans duty to yeeld euery neighbour his due praise for all his godly vvisedome and care and for euery good grace and vertue in the vvell ordering of his life and to incourage him to continue and increase therein Thirdly God requireth that in all actions or speeches though something doubtfull and suspicious we hope and speake the best of euery good neighbour vntill the contrary shall breake forth and be knowne yet so as in the meane while vve admonish them to vse better aduisement and speedily to remoue all causes of suspition Fourthly that each neighbour be faithfull and trusty in keeping the
very circuÌ„spect in the well ordering of reprehensioÌ„ The discretion of a man saith King Salomon differreth his anger and it is his glory to passe by an offence Prou. 19.11 Moreouer he that will reproue as he ought must most diligently take heed that he be carefull to reforme himselfe first Matth. 7.3.4.5 and then that he presume not aboue his gifts or his place and calling by medling with matters aboue his reach or with persons of whom he may easily conceiue that they will scorne his admonition Reade Prou. 9.8 Neuerthelesse it must there withall be considered also that the wisest of Gods seruants cannot alwayes obserue the time so fitly nor carry the reproofe in so conuenient and due manner but they must make reckening that some of the wicked whom of loue and duty they shall admonish and rebuke will harden their harts against the same yea and render hard measure against those that shall most louingly reproue them As Herod dealt against Iohn Baptist casting him into prison Reade Prou. 27.22 Though thou shouldest bray a foole in a morter c. yet will not his foolishnesse depart from him It is true that a wise reprouer is as a golden eare-ring and an ornament of fine gold but he is so onely to a wise and obedient eare Prou. 25.12 For compassion ouer the offender beside that Iude verse 22. reade also Psal 119. verse 136. Ier. 9.1 c. 2. Cor. chap. 12.12 Phil. chap. 3.18 Iosh 7.19 Thus much therefore for the witnessing of the truth and tendring our neighbours good name and welfare may suffice for this time Remembring alwayes that in so much as God coÌ„mandeth truth to be witnessed for the benefit of our neighbour specially of our good and godly neighbour that therefore in such cases wherein by the declaration of some truth our neighbour should be vniustly preiudiced hurt we are at no hand to disclose it As for example we must not betray our good neighbor and Christian brother into the hands of cruell persecutors much lesse the whole congregation if we should be examined of the time and place of their secret meetings for the worshipping of God and for their owne mutuall edification and saluation And thus now we haue seene at the last according to the measure of grace which God in mercy hath vouchsafed vpon vs what our whole duty is toward our neighbour according to this ninth Commandement But is there nothing commanded or at the least necessarily implied in it concerning our selues and the tendring of our owne good name and safety Yes for by the duties which the Lord God commandeth vs toward other he giueth vs to vnderstand vvhat regard vve ought to haue of our selues and our owne good name What regard is that which you speake of As we must truly repent of all our sinnes past in the sight of God and make outward profession of our repentance before men touching those sinnes especially whereby we haue giuen offence to any either publikly or priuately so for all time to come it is our parts so to order our liues in vnfained obedience to all the holy Lawes and Commandements of God that we may not only haue praise with God the testimony of euery good neighbor for our credit and welfare in the middest of them Yet so as we must alwaies for our owne parts both thinke humbly speake modestly of our selues our owne actions or vertues according to that admonition of the holy Prou. cha 27.2 Let another man praise thee and not thine owne mouth a stranger and not thine owne lips And Gal. 5.26 Let vs not be desirous of vaine-glory c. It is true for first the onely way to win or recouer a good name is by amendmeÌ„t of our liues wherein we haue transgressed so procured our owne reproch if we shall harken to the admonition rebuke of others as well we as would haue any in the like case harken vnto vs c. And secondly that euery man standeth bound to haue care to seeke a good name in the Church of God by walking humbly in the wayes CoÌ„mandements of God we may consider it by diuerse reasons For the waies of God are the only coÌ„mendable waies Feare God keepe his CoÌ„mandements saith the preacher Eccl. cha 12. ver 13. for this is all of a man All whatsoeuer beside is vanity And what else in any sound reason can any maÌ„ be worthily coÌ„mended for if he want the feare of God c. May a man be coÌ„mended for profanenesse or for idolatry or for wrath or for drunkenâ—esse or for fornicatioÌ„ c. God forbid The Lord himself maketh the faith of his seruaÌ„ts the grouÌ„d of their good name Heb. 11.39 their obedience the confirmation thereof Reade Phil. 4.8 In this respect let it be considered that the whole Law of God beareth the name of truth to the obedience whereof also is opposed the generall vice of lying as Psa 119. verse 29. Take away from me the way of lying saith the holy Prophet and of thy good grace graunt me thy Law And verse 89. All the Commandements of God are truth And Psal 19.9 The iudgements of the Lord are truth whereupon also saith the Apostle Iohn 1. Epist 1.9 If we say we haue fellowship with God and walke in darkenesse we lye and do not truly And chap. 2.4 He that faith I know him and keepeth not his Commandements is a lyer and the truth is not in him Thus Rom. 1.25 Idolaters are said to turne the truth of God into a lye and Iames chapter 3.14 They that haue bitter enuying and strife in their hearts they are lyers against the truth On the contrary he that doth truth commeth to the light that his workes might be made manifest that they are wrought according to God Iohn 3.21 Such are sayd to walke in the truth Iohn 2. Epist verse 4. and Epistle 3. verses 3.4 euen that truth which is according to godlinesse Titus 1.1 euen that truth which is in Christ Iesus Ephes 4.12 and for the which we must do all that we can and nothing against it 2. Cor. 13.8 for the which we must not onely be witnesses but euen Martyrs in a speciall manner if need so require And a particular branch of this obedience from whence a good name is argued is the speaking and witnessing of the truth according to this ninth Commandement And when a man is a man of his word as they say and when as our Sauior Christ speaketh his yea is yea and his nay nay and when we be carefull to auoide â—alkatiuenesse after the maner of idle gossipping c. Reade Prou. 10.19 and 1. Tim. 5.13 Reade also Prou. 17.27.28 Thus must we walke that we may haue praise both before God and man reade Rom. 2.28.29 But that we may conclude this point of our treatise What is to be sayd concerning our secret sinnes do we sâ—nd bound to make them knowne as being a meanes whereby
God would haue vs seeke a good name As God requireth it for a duty of loue to our neighbour that we discouer not his secret sinnes either before the Magistrate or otherwise that is to say those his sins by the concealing whereof no perill or hurt groweth to the common-wealth or to any particular and priuate neighbour so he permitteth it as a fruite of loue belonging to a mans selfe that he should not to his owne diffamation disclose his like secret offences vnlesse happily he should find it necessary for the reliefe of his cōscience to make thē knowne to some choise faithfull neighbor according to the instruction of the Apostle Iam. cha 5.16 saying Acknowledge your faults one to another pray one for another that ye may be healed for the prayer of a righteous man auaileth much if it be feruent This standeth with good reason For as no man will make knowne his bodily disease The Equitie to that Phisition which would haue no care to do him good so what should induce a man to acknowledge his faults to any that would not tender the spirituall health of their soules c Hereupon also it may appeare that the law of Popish auricular confession of all sinnes both secret and open to the full number in the eare of the Priest to receiue his iniunction of pennance in way of satisfaction to God is an absurd and tyrannous cruelty against mens soules and consciences Likewise their oath ex officio driuing men to accuse themselues according to the pleasure of any mans captious inquisition and demand it is against that gracious liberty which God hath graunted to his seruants in this behalfe And for any to discouer his owne secret corruptions without iust cause and not to singular good ende and purpose would it not be iudged of all to be done either of hypocrisie or of a prophane and vnaduised follie Neuerthelesse if any keeping close his sinnes do harden his hart therein he may iustly feare least God in his displeasure do make him in the terror of a hellish conscience to cry out against himselfe and to be a trumpet of his owne shame as oftentimes it falleth out against such close hard harted sinners But enough of this point for the present We come now to the generall equity of this Commandement What is that The equity of this Commandement may be considered diuerse wayes like as we haue seene in the former Shew here againe how that may be First in respect of God Secondly in respect of our selues Thirdly in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Fourthly in respect of publike society and gouernement Finally in respect of our professiō of the name religiō of God Let vs examine these things particularly And first how can ye declare the equity of this Commandement in respect of God Because he is the God of truth most entire faithful cōstāt in all truth it is most quall that he should forbid his people all vntruth as that vvhich is most directly contrary both to his nature and vvill and also to all his counsels vvordes and vvorkes Your answer is most true whether we consider of God in the vnity of his nature he is the God of truth Ieremie 10.10 Or whether we consider of him as he hath reuealed himselfe in the Trinity of persons The father is the father of truth Iohn 5.30.31 and chapter 8.26.27 The sonne of God is true yea truth it selfe Prouerbs 8.6.7.8 Iohn chapter 1.9 The holy Ghost is the Spirit of truth Iohn 14.15.16.17 and chapter 16.13 and 1. Iohn chapter 5. verse 6. And in the same place verses 7.8.9.10 The ioynt witnesse of the whole Trinity is true from heauen Hence also it is that the word of God is called in a singular and incomparable excellency the word of truth 2. Cor. 6. verse 7. and Tit. 1.9 the faithfull word and Iames 1.18 The counsels and purposes of God are all faithfull and true Hosh chapter 13 verse 14. Rom. 11.29 1. Cor. 1.9 1. Thes 5.24 Iames 1.17 Psal 105 verse 8. and Psal 14.6 All the works of God also are perfect and true they are not counterfeites of things but true substances of things in their seuerall kinds Deut. 32.4 and Psal 112.7.8 and Psalme 119.90.91.7 God therefore being euery way most true must needs in all equity command both true speaking and true dealing in regard of his owne nature Proceed now to declare likewise the equity of this Commandement in respect of our selues How may we perceiue this to be so Insomuch as God hath shewed so great loue on vs that vve should be called his children it is very equall and meete that we should resemble the image of our heauenly father in all righteousnesse and holinesse of truth So indeed do the Apostles of the Lord reason 1. Iohn 3.1 c. and Paul Ephes 4.24 Yea such are their very words Reade also Col. 3.9.10 Now verily such must we be vnlesse we wil shew our selues to be the childrē of the diuel not the children of God Ioh. 8.44 But let vs come to the third point How can you shew the equitie of this Commandement in respect of our more priuate and vsuall course of dealing with our neighbours and brethren Cast off lying saith the Apostle and speake euerie man the truth vnto his neighbour fer we are members one of another Ephes 4. vers 25. A notable and liuely similitude taken from the naturall bodie to the which God hath giuen diuerse members and sundrie faculties and powers vnto them and all for the conseruation of the whole bodie Now therefore were it not an vnequall and a very absurd course that any one member should deale vnfaithfully with another as if the eye should take chalke for cheese as we say or the hand to put a stone to the mouth in stead of bread or ranke poison in stead of wholesome nourishment No lesse absurd were lying in the new work of Gods grace then that should be in the frame of nature whether one Christian should ly to another or that they should tell lyes the one of the other Now fourthly how can you declare the equitie of this Commaundement in respect of publike societie and gouernment The ordinarie course of iustice and iudgement cannot proceede for the defence of the innocent and punishment of the offender neither yet for the ending of controuersies betwixt good neighbors but by the testimonie of witnesses and that also euen vpon their othes for the more certainty of finding out the truth It is true for as the Lord saith Deut. 19.15 At the mouth of two witnesses or at the mouth of three witnesses shall the matter be established Reade also Matth. 18.16 and 2. Cor. 13. which places also were mentioned a litle before And againe Hebr. 6.16 An oth for confirmation is with men an end of all strife It standeth therefore with all equitie that euerie man shold be
Coueting therefore or lusting is as an vniuersall leprosie or contagious poison ouerspreading or rather vndermining all good dutie It may seeme therefore that this Commandement is nothing else but a repetition or interpretation of that which hath bene alreadie forbidden How may this stand with the wisedome of the most wise God that he minding to set downe his Law most briefly should forbid one and the same thing more then once This question containeth in it selfe a full and sufficient answer vnder it for in so much as God is most wise and discreet yea euen the very author of all that distinction whereby any thing differeth from other we may in no wise thinke that he should in so short a Law as he gaue to his people make any vnnecessarie repetition of one and the same thing It is very true God that hath made and disposed all things most exactly as it were by line weight and measure Isa 40.12.13.14 God who numbreth the starres and calleth them all by their names Psalm 147.4 God that giueth man all the vnderstanding and discretion which he hath to discerne betwixt things that differ he that taketh the wise in all their crafts and quirkes c. shall not he know how to speake distinctly It followeth therefore that we do necessarily make a distinction betwixt this coueting which is forbidden in this Commandement and that which is forbidden in the Commandements going before What distinction may this be In the former Commaundements all coueting is forbidden to the vvhich consent is giuen Here coueting is forbidden in the least motion though no consent be yeelded at all Yea the least flitting and vagrant motion which hath neuer so litle delight mixed with it And not onely so but also the idle vain and loose thought of the vniust enioying of any thing that is our neighbours which our Sauiour Christ seemeth to call discoursing in the ayer Luke 12.29 yea euen the verie originall inclination of our corrupt nature to anie vnrighteous lust and desire is forbidden albeit there arise no motion or any the least delight therewithall And therefore much rather doth the Lord forbid all continued consultation and deliberation of the heart tending to any vnlawfull and inordinate lust So then in this Commandement we haue diligently to consider foure degrees of sin to be forbidden which go before that consent which is giuen to wicked coueting or lusting I would haue you make rehearsall what they be They are these which follovv First the naturall inclination of the heart vvhich since the fall of Adam hath bene and is in vs and in all his posteritie corrupt from the vvombe Secondly the thought and imagination vvhich ariseth from that secret and inmost corruption Thirdly the motion vvhich springeth from the thought Fourthly consultation and deliberation vvhich ariseth from the motion and delight is the next forerunner to full consent Or thus to the same effect In this Commuandement the Lord forbiddeth first the contraries to originall inclination to that perfect righteousnesse and loue which we do owe to our neighbour that is to say originall inclination to iniustice and to the hatred of our neighbour Yea and also originall inclination to the inordinate and excessiue loue of our selues Euen all the corruption which is come vpon our nature by the fall of Adam Secondly the Lord forbiddeth the immediate fruites of the same inclination to iniustice and vnrighteousnesse and to the vile hatred of our neighbour and to the inordinate loue of our selues Sins forbidden that is to say all vniust and hatefull thoughts and motions of the heart enticing and prouoking to the hurt of our neighbour as also vaine and fond thoughts motions discourses tending to the puffing vp of our selues in selfe-loue pride c. Yea further let it be obserued that the former inclination thought motion and deliberation euen concerning lawfull things and such as do belong to our selues if they arise in our hearts before the iust time and season thereof they are comprehended vnder this coueting which is here forbidden of God As for example the thought and desire of mariage before the time meete fot it also longing after the possession of an inheritance while a mans father is liuing or being vnder wardship before he is come to lawfull and conuenient age to enter vpon the possession and vse of it Yea the flitting desire or longing after any thing whatsoeuer before the time and season appointed of God or by no lawfull and good meanes though the time and season may be thought meete and conuenient all such flitting desires are here condemned Finally the not resisting of these thoughts motions and discourses is against the righteousnesse of this Commaundement as being the hinderance of loue and euerie other good fruite thereof and the cherisher of all sinne against our owne consciences in the fruites of selfe-loue and vnkindnesse against our neighbour And thus we haue the vnfolding of the sinne forbidden in this Commaundemeut whereby the difference betwixt it and all the former Commaundements of this second Table may plainely be discerned whereby also we both vnderstand the excellencie of the diuine wisedome of God in giuing so perfect a Law of all righteousnesse and loue toward our neighbour and likewise we may see more deepely into that miserie or rather sinke of iniquitie that lurketh in our corrupt nature till we be renewed in the spirit of our mind and made new creatures fashioned againe by the Spirit of God in a more secret manner then we were in our mothers wombe Now therefore hauing helpe against the difficultie hardnesse of the vnderstanding of this Cōmandement Knowledge of this Commandement most necessary I wold gladly heare the reasons of you why the knowledge of it should be so specially necessary and profitable as you haue bene taught the same to be Which are they Because without the knowledge hereof we can neither see into the full greatnesse of our owne sinne and the extreame misery which is due to the same nor into the perfect excellency of Gods righteousnesse in the punishing of sinne nor into the riches of his mercies in forgiuing sinne and sauing of sinners nor the necessity we haue of a Sauiour neither what godly sorrow for sinne meaneth nor what regeneration and repentance is nor what it is to be truly humbled before God nor how great cause we haue to be in continuall watch and ward yea in earnest battell and fight against sinne least it should get strength to raigne in vs to the euerlasting destruction both of our bodies and also of our soules All this is euident from the former discourse already layd open in the example of Saint Paule Rom. 7. and by that conclusion which he maketh vpon that discourse verses 24.25 O wretched man that I am who shall deliuer me from the body of this death I thanke God through Iesu Christ our Lord. Hence therefore we may perceiue that we do altogether deceiue our selues when we
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
of God to euery faithfull and beleeuing Iew. And that the duties of Gods morall Law are the same duties from whence the truth of our faith is to be manifested to the glory of God c. reade againe Iames chap. 2.14 15.16 c. and Iohn 3.17.18.19.20.21.22 and Matth. 5.16.17.18.19 c. Reade also Ier. 31.33 compared with Heb. 7.10 and chapter 10.15.16 Concerning the second of these latter vses of the Law that it serueth in stead of a continuall watch c. call to mind that which we reade Psal 19.11 Moreouer by them is thy seruant made circumspect Reade also Psal 119.98 and verse 205. and Prou. 6.23 And touching our vnprofitablenesse reade Luke chap. 17.7.8.9.10 And against trust in our owne works chap. 18.9.10.11.12.13.14 and verse 18.19 c. 23.24.25 Now concerning the last of the latter vses of the Law it is euident to be so in that it doth alwayes rebuke the least sinne and in the owne nature continually calleth for perfect obedience vnder paine of the curse and damnation Whereby it awaketh the conscience to the continuall sight of the guiltinesse of sinne c. whence also we cannot but be put in mind continually of our deliuerance by our Sauiour Christ and consequently of that loue and duty which we owe him Thus then we see that the Law is of manifold vse both before and after that we are brought vnto Christ But against the latter vses some man will peraduenture obiect that which the Apostle Paule seemeth to write to the contrary euen there where he teacheth that the Law is our Schoole-maister to bring vs to Christ for he addeth these words by and by in the very next verse Gal. 3.25 But after that faith is come saith he we are no longer vnder a Schoole-maister And chap. 4.7 Thou art no more a seruant but a sonne and verse 24. The Law gendreth vnto bondage and 1. Tim. 1.9 The Law is not giuen to a righteous man To these places we answere by a true interpretation of the Apostles meaning that they make nothing against any of the vses of the Law by vs mentioned For his meaning is onely to shew that as the Law is opposed to Christ the couenant of grace and as it bringeth with it the burthen of ceremonies as it is armed with the curse against the least transgression of it so are not the faithfull who are redeemed by Christ and do truly indeuour to liue righteously vnder the Law but vnder grace But to be vnder the Law for the direction of our liues how we should serue and please God this is so farre from a bondage that it is a singular ease and benefit that we haue so short and perfect an abridgement of the whole will of God as his Law is This is the loue of God saith the Apostle Iohn 1. Epistle chap. 5.3 that we keepe his Commandemens and his Commandements are not grieuous that is they are not ouer-burthensome vnto true and faithfull Christians Like as our Sauior Christ had sayd before My yoake is easie and my burthen is light Math. 11.30 The reason is because in Christ and through the redemption which he hath paide for our sinnes to appease the wrath of God both the Law and the Gospell are reconciled and they consent together as in a most friendly league teaching one and the same doctrine of faith and godlinesse to the glory of God and the saluation of all his elect people And thus the Law aswell as the Gospell is said to conuert the soule to giue wisedome to the simple to reioyce the heart c. as we reade in the 19. Psal And thus also the righteousnesse of God though it be made manifest without the Law yet it hath witnesse of the Law of the Prophets Neither doth the Gospell make the Law of no effect but confirmeth and establisheth it as the Apostle Paule teacheth Rom. 3. verse 21. and 31. and Gal. 3.21 Is the Law against the promise of God God forbid Wherefore we keeping our selues farre from the heresie of those that are called Antinomians because they vtterly reiect the Law yea euen the morall Commandements of the Law of God let vs in the feare of God and with all thankes to his diuine Maiesty for so great a blessing as his Law is it being rightly and lawfully vsed as the same Apostle teacheth 1. Tim. 1.8 Let vs I say imbrace and practise euery good vse of it that is that we being truly humbled and brought to our Sauiour Christ by it and through him being deliuered from euery curse of it we may againe by our Sauiour Christ be so lifted vp with the ioy of his saluation and so sanctified and enabled by his grace that walking in obedience to it we may be partakers of all the blessings which God of his infinite mercy though Iesus Christ hath promised to the obedience of the same yea euen to the sincere though vnperfect obedience of all such as are redeemed iustified and sanctified through faith in the same our Lord and Sauiour Christ Iesus his sonne The which graces God of the same his infinite mercy graunt vnto vs and to all his elect children both now and hencefoorth for euermore Amen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS An index for correction of the Errata PAg. 2. in the margent for preparation reade patterne pag. 3. line 10. for them reade him and in the margent Scheninah pag. 6. line 29. reade giueth any an pag. 19. line 27. that for the pag. 27. line 24. set the comma after parts pag. 30. line 15. reade benefit pag. 33. lin penult reade Bethauen pag. 42. lin 5. for all reade â—l pag. 49. line 15. reade not onely mutually pag. 50. line 11. reade more bound pag. 51 in the margent reade Thahhaudem pag. 52. line penult for containe reade conceiue pag. 53 and 54. reade rites for rights pag. 63. last line for fasting reade feasting pag. 74 line 16. time is for tune pag. 75. line 19. reade hunting pag. 84. line 21. for slowly reade loosely pag. 87 line 22. put out and. pag. 89. line 29. heauenly for heauy pag. 98. line 6. reade God was call c. pag. 100 line 13. put out the word this pag. 101. line 21. reade others from which c. pag. 103. line 8. reade we ought pag. 106. line 16. reade or Sabbath thereunto c. pag. 113. line 12 sell for set pag. 116. line 12. reade the Apostles of our Sauiour Christ c. pag. 121. line 12. reade to giue them all good c. pag. 122. line 5. or for as pag. 131. line 21. reade or of all his creatures pag. 133. line 31. â—e for In. pag. 135. line 1. reade lightnesse and inconstancy pag. 139. line 13. for our reade their pag. 140. line 5. reprocheth and line 12. Ecclesiastes pag 145. line 13. dye as a c. pag. 147. line 10. put out the last repetition Come vp thou bald-head pag. 149. line 33. reade blessed course pag. 53. line 21. for else reade lesse pag. 163. line 33. reade fore-possessed pag. 194. line 5. reade bringeth pag. 195. line 16. reade prouided pag. 206. line 23. reade from antiquity pag. 238. line vlt. reade worke further all his workes pag. 239. line 14. for inordinate reade ordinarie pag. 251. line 2. reade wâ—th God but also the c. and line 12 for we as reade as we pag. 265. line 27. for many reade may any pag. 269. for ariseth reade arising pag. 274. line 10. for in reade of