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
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
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
when a Minister of Gods word may be translated as it were and remoued from one people to another But that must be in an orderly course when it may be discerned to be more to the glory of God c. and not to serue the priuate humour of this or that man which will say such a one shall go for my money and so contemne all other c. The first of the things in this answer are so plaine in themselues that they need no further speech or allegation for the proofe of them In a word the coueting of any thing of our neighbors whatsoeuer is couetable if we may so speake or in any respect desireable all is forbidden in this CoÌ„mandement For so the Lord himselfe speaketh in his holy language both in this Commamndement and in many other places where he vseth a word from the which all things of desire or which be as we say in request among men take their name as Gen. 3.6 where Eue iudging the forbidden tree to be a tree to be desired gaue place to her desire or coueting eye and so brought euill lust into the world So Iosh 7.21 in the confession which Achan maketh I saw among the spoile saith he a goodly Babilonish garment c. and I coueted them and tooke them And euery where in the holy Scriptures things not to be coueted or desired from our neighbour they are called from this word of desire as vessels of desire for precious vessels Dan. 11. verse 8.38.44 And Prou. 21.20 In the house of the wise is pleasant treasure or as the word is a treasure of desire that is which men count worthy to be desired And Isa 32.12 fâ—â—elds of desire for pleasant fields And Amos 5.11 vines of desire for pleasant vines And generally all precious and pleasant things are called such things as be desirable Lament 1.10 The enemy hath stretched out his hand vpon all her desirable things c. And now from this repetition of things both mentioned and also more generally to be vnderstood which God forbiddeth vs to couet let vs obserue that the reason hereof is because the corruption of our nature is so plentifull in this euill of coueting that our neighbour cannot haue that thing of the bountifull hand of God which our hearts cannot affoord an euill lust after it c. Furthermore also we may from hence well perceiue that it is not lawfull for vs to wish any of the same things to any friend to the hurt of our neighbour which we may not wish to our selues for this were to preferre our affection to our friend before the good-will and pleasure and most wise prouidence of God who hath otherwise appointed and disposed thereof Moreouer seeing we may wish no good thing from our neighbour either directly to our selues or indirectly to any of our speciall friends let vs note well that we may much lesse and so not without greater sinne wish our neighbour any dammage or hurt Duties or rather the grounds of all good dutie commanded either in body or soule goods or name wife or child seruant or cattell c. Neither let vs forget here that the same coueting which is forbidden to euery man concerning his neighbours wife the same I say is forbidden to euery woman concerning her neighbours husband c. Finally that we may briefly comprehend all which we may not couet let vs consider the admonition and charge of the Apostle Iohn concerning the things which we must not loue to the hinderance of loue either toward God or our neighbour as we reade in the 1. Epistle of Iohn chap 2. verses 15.16.17 where he deuideth lust into three branches as it were The lust of the flesh the lust of the eye and the pride of life So that accordingly doth the Lord forbid all couetousnesse of the mind after riches all voluptuousnesse of mind in desire after pleasures and all ambitious desire of honour Thus much therefore concerning the euils forbidden in this Commandement Now let vs come to see on the affirmatiue part what good things God commandeth in the same Shew which they be First God staightly requireth that euery of vs do dispose of our minds to stand fully satisfied and contented vvith that portion of blessing both spirituall and belonging to this life vvhich he of his diuine vvisedome and grace alotteth vnto vs from time to time vvhether it be plenty or vvant more or lesse following our present businesse and vsing all lawfull meanes vvith a quiet mind and vvithout any distrustfull care for the morrovv paitently vvaiting vpon God vntill it shall please him in his good time and by his most gracious and prouident hand to better our estate Secondly that vve haue our hearts and minds readily and constantly inclined and bent to reioyce at all the mercies vvhich God hath already or shall hereafter bestow vpon euery of our neighbours in what measure soeuer it be Thirdly that vve do studiously deuise hovv vve may do them most good and from the secrets of our soules desire and long after their further benefit as may stand vvith the good-vvill and pleasure of Almighty God Fourthly that on the other side vve be ready to lament whatsoeuer falleth out vnprosperously against them and that we be vvilling to our power to procure the remedying of the same according to all the Commandements of the second Table of the Law going before Finally that vve do earnestly and constantly settle our selues to bewaile resist and suppresse all contrary lusts motions and temptations which shall at any time arise in our hearts vvhatsoeuer they be Or more briefly thus The Lord our God requireth of vs in this his last Commandement first originall righteousnesse and perfect loue toward our neighbour as the ground of all good duties toward them according to our first creation Secondly he commandeth vs the immediate fruites of the same originall righteousnesse and perfect loue of our neighbour in all righteous and louing thoughts and motions of the heart tending to the greatest good which we may procure vnto them ioyned also with the deniall of our selues and all that selfe-loue and pride which through the corruption of nature aboundeth in vs. But concerning the parts of the answer somewhat more at large For the first point let vs consider that this last Commandement is as one may not vnfitly compare it the Sabbath of the second Table of the Law seeing it requireth such an absolute ceassing of all hatred yea of all vnkindnesse against our neighbour that we may from the perfect ground of loue and tender regard of him onely intend to do him the greatest good which possibly we may Consider of this further from the doctrine of contentment 1. Timothie 6.6 and Hebrews chapter 13.5 and from the doctrine of the right manner of vsing this world and the things thereof both profits and pleasures 1. Corint 7. verses 29.30.31.32 And likewise from the example of the Apostle in an excellent measure
returne to the last point of the first answer that we may more particularly consider from the instruction of Moses to what ends and purposes it pleased God to giue his Law in so fearefull a manner What are those ends and purposes Moses comforting the people against their excessiue feare letteth them to vnderstand that God did not mind by that his dealing to exanimate and amaze them but rather first of all to examine or try and proue them that is to shew them by sensible and plaine demonstration from their owne experience how fraile and sinfull creatures they were in and of themselues without his mercy and grace Secondly he telleth them that Gods meaning was by that meanes to settle his true reuerence and feare in the hearts of their posterity for euer Deut. chap. 4.10 chap. 31.11.12.13 Thirdly that as a fruite of the same his true feare and reuerence they hauing the knowledge of his Law and will might be nourtured and preserued from all witting and willing sinning against him This is indeed a true and short interpretation of the speech of Moses to the people of Israel Concerning euery of these points sundry things were deliuered for a more full instruction the which time will not serue to repeate Let vs therefore come to the generall vses which we are to make of our owne hearing of the same Law of God vnlesse we will be vnprofitable hearers of it yea vnlesse we will heare it to our curse and condemnation and not to our blessing and saluation Shew you which those vses are There are some which we may call the former vses and there be other which we may call the latter Which are they which we may call the former They are these which follow First the Law of God maketh knowne vnto vs the infinite greatnesse of our naturall corruption and sinne What vses all Christians ought to make of the Law Secondly it sheweth vs the infinite greatnesse of that wrath and misery which is due to vs from the iustice of God because of the same Thirdly it is as a Schoole-maister to bring vs to Christ that we might be made righteous by faith through the forgiuenesse of our sinnes and by the imputation of his righteousnesse and that being deliuered from all wrath and misery yea from euery discomfort whith either the Law or our owne sinne and corruption offereth we may be heires of blessing here and of life euerlasting in the kingdome of heauen These are the former vses of the Law concerning the which we are to vnderstand that as in the bodily sicknesse so in the sicknesse of the soule and cure thereof these three things are necessary First that the sicknesse with the causes thereof be rightly discerned and knowne Secondly that a meete and conuenient medicine be sought out And thirdly that the medicine being found out it be speedily vsed and applied First therfore that the Law of God maketh knowne our sin which is both the sicknesse and also the cause of the sicknesse of the soule reade Gal. 3.19 Rom. 3.19.20 chap. 17.7 and verse 13. Reade also how our Sauiour Christ himselfe consenteth by the worke of his Spirit with this vse of the Law Iohn chap. 7. verse 7. and chap. 16. verses 8.9 Touching the second vse it is most answerable to the iustice of God that the same Law which is the meanes of discouering sinne should also make knowne the penalty and punishment of the same Reade Rom. 4.15 2. Cor. 3.7 9. Reade also Deut. 27. Gal. 3.10.11.12 Reade also Psal 45.6.7 Ier. 5.9 verse 30. and chap. 9.9 and chap. 7.19 Ezek. 22.13.14 and 1. Cor. 20.22 Heb. 2.2 chap. 10.28.29.30.31 Reade also Psal 76.7.8 and Psal 130.3 and Amos 3.8 Concerning the third vse which is the last of the former and the most excellent vse of them as that whereunto the other do serue for the benefit of all the elect children of God reade Gal. 3.24 and Rom. 10.4 For the opening of the which point you may remember how it was declared vnto you that the faithfull do find in Christ all sufficient comfort against euery discomfort which the Law confirmeth against vs seeing we do by faith find in him both purity of nature and righteousnesse of life and satisfaction for sinne and intercession with God on our behalfe and therewithal power against sinne and grace to liue righteously in some measure of true obedience to God and finally euerlasting life and glory through the most free and infinite mercies of God To him therefore be all praise and honour and glory for euermore Amen Now let vs come to those which were called the latter vses of the Law Which are they The first vse of the Law after that we are brought by it to our Sauiour Christ is that henceforth it is vnto all the seruants of God a most perfect rule to teach and admonish vs how we are to amend our former wicked wayes and to order and frame our liues anew in all the duties of true righteousnesse and holinesse to the glorifying of the name of God to the assuring vnto our selues the truth of our faith for the peace of our owne consciences and to the good example and profit one of another Secondly it serueth as a continuall watch-man and admonitor to tell vs of our faults that by the rebukes thereof we may be more and more humbled in the sight of God and likewise to shew vs the imperfection and manifold failings of our obedience yea euen in the best things which we do that so it may be a preseruatiue against all false opinion of the worthinesse and merit of our owne workes and as a spurre to stirre vs vp to the care of better proceedings as hauing bene hitherto vnprofitable seruants vnto God Thirdly it is a perpetuall remembrance vnto vs how great our deliuerance hath bene by our Sauior Christ who hath freed vs from infinite sinnes and from the most horrible damnation due to the same to the end that by the same continuall remembrance we do prouoke our owne harts to loue Christ more and more dearely all the dayes of our liues and therewithall also to put vs in mind how infinite the danger is if at any time we should fall away from him Concerning the first of these latter vses of the Law reade 1. Tim. 1.5.6.7.8.9 In this respect also doth our Sauiour Christ returne all that are brought to him by the Law for their redemption iustification and saluation backe againe to the Law for the direction of their life in all the duties of loue both to God and their neighbour as to the end of their redemption And so also do his holy Apostles Reade Ioh. chap. 13.34 1. Epist 2.7.8.9.10.11 Rom. 13.8.9.10 Gal. 5.14 and Iames chap. 2.8.9.10.11 Luke 1.74.75 Neither is there any other knowledge of God faith feare loue c. cōmanded in the Gospell to any Christian and true beleeuer which was not before commāded in the Law
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
obedience to the Law of God or any part or point thereof It is true for the vertues of the heathen so called and of meere ciuil mē they are not true vertues not only because the actions thereof proceed not from a mind regenerate and renewed by the Spirit of God but also because they are done without conscience of the commandement of God And therefore the Apostle Paule making mention of vertue Philip. 4.8 he doth in the next verse shew that the same is learned receiued from the word and truly exemplified in those onely that haue bene instructed and taught from it and from the holy Spirit of God Reade also a liuely description of a right vertuous woman in the last chap. of the Prouerbs in her life answerable to the doctrine of Gods Law Now what are we to vnderstand by this word blessing which is the reward of true vertue and obedience It comprehendeth euery comfortable fruite and effect of Gods diuine loue fauour either for soule or body for this life present or to be hoped for in the life to come For the proofe of this reade Leuit. 26. from the 3. verse to the 14. and Deut. 28. from the beginning of the chap. to the 15. verse And Matth. 35.34 c. Now let vs go forward How doth the Law of God I meane what course doth it take to make knowne our sinne and that miserie which in the iustice of God is due to the same After what manner the Law of God detecteth sinne c. It doth it first by a most imperious and strict forbidding of vs euery vvorke yea euery word yea euen euery inward motion thought of the heart or minde vvhich is in the very least degree contrarie to it yea which is not fully agreeable to the holinesse righteousnesse vvhich it commandeth and by a most seuere and fearfull threatning of the horrible curse of God against the least transgression of the same hovv pleasant and delightfull soeuer sin is to our vvicked nature Secondly the Lavv of God maketh knowne our sinne and the vvofull miserie thereof by an exact commanding and vrging of perfect obedience to euery Cōmandement both in thought word deed how cōtrary and vnwelcome soeuer that be to our owne corrupt vvill liking And therewithall by a most precise restrayning of all deuine fauour and blessing to such only as shall perfectly obey the same howsoeuer euery one in the pride of his hart presumeth that he is vvorthy aboue other to be blessed happy hovv negligent soeuer he be in the duties therof That the Law doth in this wise make knowne our sin and miserie we may vnderstand sufficiently by that one place before alledged out of the seuenth Chapter to the Romanes where there is a large discourse to this purpose we may perceiue it also by calling to mind diuerse other places such as we reade in the same Epistle Chapter 2.11.12 Deut. 27.15 c. Gal. 3.10.11.12 Math. 5.19 c. to the ende of the Chapter Marke 9.42 c. to the ende of the Chapter Heb. 2.2 and Iames 2.10.11 c. Hence therefore that is to say from this exact seuerity of the Law ariseth a maruelous combat and rebellious cōtradiction against the Law of God from that cōtrary law which is in our mēbers as the Apostle Paul teacheth Nay say we if the matter be so strict we will none of it c. Neuerthelesse the Law by Gods owne ordinance must thus seuerely be preached still according to that first authority wherewith the Lord himselfe hath once for euer authorised armed it according to that which we reade Isaiah 58.1 Crie aloud spare not lift vp thy voyce like a trūpet shew my people their transgressions c. And Psal 50.21.22 and Ier. 7.19.20 But let vs now go on How many seuerall commandements are there in the Law of God Ten. Tables of the Law and sum thereof So we reade Deu. 4.13 cha 10.4 Are they al of one sort No and therefore they vvere vvritten and ingrauen by God himselfe in two tables Thus we reade Exod. 32.15.16 Deut. cha 5.22 cha 10.1.2 c. How many Cōmandements are contained in the first table The first foure How many in the second The latter sixe So indeed doth the Apostle Paule shew them to be distinguished in the 6. cha to the Eph. vers 2. where he reckeneth the fift Commandement for the first of the second table and it is euen of it selfe plaine because of the distinct argument contents of either of them Shew therefore what is the summe of the first table The perfect loue of God with all duties of his most holy and diuine vvorship as fruits and testimonies of the same What is the summe of the second table The perfect loue of our neighbour and all good fruits thereof toward his honour life and person and toward his honesty goods and good name That this is so we haue warrant from the answer of our Sauior Christ to a certaine Pharisey Math. 22.35 c. and Marke 12.29.30.31 In the which answer our Sauior Christ doth both distinguish the tables as we haue done before also sheweth the distinct argument and contents of either of them Here notwithstanding it might be thought we should come forthwith to the particular interpretation of the seuerall commandements of either table neuerthelesse to the ende we may prepare and make the way yet more plaine easie to a more through vnderstanding of the Law of God I would gladly haue you shew the fruite of so good diligence as to repeate what you haue bene taught to be yet further generally required thereunto To the more full through vnderstanding of the Law of God we haue bene taught to obserue these rules following First that it is a spirituall Lavv most perfectly vvise holy iust and equall Generall rules for the vnderstanding of the Law of God most strictly binding the consciences of all and euery one of all sorts and degrees of people to entire vvhole and perfect obedience Secondly that the morall duties of the first table vvhich more directly concerne the glory of God are in their owne nature and kind more excellent then the duties of the second table vvhich belong to men they being as the foundation and squire yea euen the verie life of these as these againe are as it vvere the touchstone and triall of the truth of those And therefore also that the duties of the first table are both in zeale of heart and in diligence of practise to be preferred before the duties of the second vvhen both sorts may be performed or if the case stād so that either the one or the other must of necessity be neglected Prouided notwithstanding that there be an equall proportion obserued that is one thought compared vvith another speech with speech deed vvith deed circumstance vvith circumstance in the like degree On the contrary it is to be obserued Reade 1.
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
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
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
c. and chapt 35.2.3 c. Nehem. ch 10.31 chap. 13.16 and Ier. 17.21.22 Iohn 2.14 and Matth. 21.12.13 But it may be demaunded for the remouing of all doubt whether at no hand nor vpon anie necessitie it may not be lawfull to do some bodily workes vpon the Sabbath day yea some of these workes which haue alreadie bene mentioned What answere haue you learned to giue vnto this All bodily labours together vvith the thoughts consultations and speeches thereof vvhich be of present necessitie either to further the vvorship of God for our ovvne spirituall benefite or our selues to it for the glorie of God or else be presently necessarie for the bodily safetie either of our neighbour or our selues or of anie thing of good and necessarie vse belonging vnto vs or them they are all lavvfull on the Sabbath day yea though it be for the time of necessitie vvith ceassing from the publike duties of Gods vvorship so as the mind and heart be disposed as it ought to be in the doing of the same Shew further how you haue bene taught that this ought to be I meane how the heart and mind of man ought to be affected in such cases of present necessitie which enforce vs to intermit the holy duties of Gods worship vpon the Lords day We ought to be sorie for the occasion in respect of our hinderance from the worship of God which aboue all things we ought to long after and to desire but yet in respect of our neighbours necessitie ought to be heartily glad that we may be instruments of Gods prouidence for anie speciall reliefe and benefite to him And therewithall also we ought to haue care to make as speedie expedition as the necessitie will permit that we may ioyne vvith the Church of God in the most principall duties of his holy Sabbath Shew these things yet further by some instances that we may see more clearely how we are with good testimonie of our conscience to behaue our selues in these cases The occasions are more particular as thus if our neighbour for whose comfort our attendance or seruice is necessarie be for the time of Gods publike vvorship verie sore or daungerously sicke or if anie of his cattell vvhose life I may preserue be in my knovvledge vvithout my speedie helpe in speciall daunger of decay There are also more generall and publike occasions as they may fall out thus if our neighbours house be on a fire or if the enemie do vpon the Lords Sabbath make warre vpon our countrie in such cases and the like the Lord requireth mercie to our neighbour and fidelitie and fortitude for the safetie of our Prince and countrie according to the instant necessitie and not sacrifice as the holy Scriptures teach vs. It is true So we reade the testimonie of our Sauiour Christ Matth. 12.11.12 And againe Luke 6.9 Reade also chap. 13. verses 14.15.16 And againe chapter 14.5.6 And touching the like libertie in publike daungers reade 2. Kings chap. 11. And againe 2. Chron. 23. Reade also Nehem. 13.19 And 1. Maccab. 2.40.41 and chapter 9.43 c. we haue the practise of necessarie defence by warre Now which are those holy things and businesses wherein and about the which we stand charged by Gods Commandement to spend the whole day of his Sabbath as much as we may possibly attaine vnto which he calleth the sanctifying of the Sabbaths These holy businesses and duties are the religious frequenting of the holy assemblies of Gods people in the holy places thereunto appoynted and in the holy times and seasons thereof that is on the dayes of the holy Sabbath of the Lord. They are also the excercising of our selues both publikely with the rest of the congregation and priuately apart by our selues in all the holy duties and exercises of Gods holy worship both inward and outward mentioned before in the interpretation both of the first and also of the second and third Commaundement Furthermore they are the trying of our ovvne heartes and liues hovv vve proceede or go backevvard or stand at a stay in the loue and obedience of the true religion of God and accordingly in the remembrance and meditation of Gods mercie chiefly of our redemption by our Sauiour Iesus Christ and of his iudgements eyther vpon our selues or others a stirring vp and quickening of our ovvne soules either to thankefulnesse and ioy in the Lord or to godly sorrovv and repentance vvith the increases thereof in regard of our ovvne sinnes and faylings as the matter it selfe and as the seuerall occasions shall require Finally they are the speciall exercises of mutuall brotherly kindnesse and mercifull dealing both tovvardes the bodies in outvvard reliefe and also the soules of our brethren by spirituall succour of instruction conference or prayer to the vttermost of that grace and povver vvherevvith the Lord shall make euerie one of vs able from time to time You answere truely for notwithstanding the institution of these duties of Gods worship is set downe in the former Commaundement yet the speciall practise of them all is required in this fourth Commaundement which assigneth and layeth foorth vnto vs the principall times and seasons specially sanctified of God to the same end But are these holy duties so tyed and appropriated to the Lords holy Sabbaths and on the other side are we so bound to vncessant labour in the ordinarie duties of our worldly callings for the whole space of the sixe dayes of the weeke Duties commanded Libertie of Sabbath Sixe dayes labour that we be exempt and discharged from all holy dutie of Gods worship vpon those dayes We may not vnderstand the Commaundement so for as it is lavvfull for a man to do such bodily vvorkes and labours as be necessarie euen on the Sabbath day in such maner as hath bene alreadie ansvvered so yea much rather is it lavvfull yea euen the bounden dutie of all the seruants of God vpon euerie one of the sixe dayes in the vveeke to spend so much time in the holy and spirituall duties of Gods vvorship as he shall find necessarie to keepe his heart vvith God and by prayer morning and euening to commend himselfe and all his affaires and the vvhole Church of God to the continuall protection and blessing of God Further also it is lawfull yea the bounden dutie of euerie one not hindred by some necessarie let to cease his ordinarie vvorke or honest recreation or delight to heare the sermon if there be anie on the vveeke day yea to spend the vvhole day vvhen it is commaunded either for the publike fast or for a publike thankesgiuing and holy feast to the speciall honour of God according to the speciall occasion which he himselfe shall giue thereunto Hitherto of the good duties commaunded whereunto also belongeth that speciall point of the gouernours dutie mentioned in the beginning of our interpretation but because the occasion of this consideration is expresly giuen in the negatiue part of the Commaundement whereunto we
A 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
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