other principall members of the publike bodie Now therefore that we may go forward what is the blessing of him that is so farre from false witnesse bearing lying slaundering flatterie and euill suspitions without iust cause that contrariwise he is of a charitable iudgement louing and tendering the good name estimation of euerie good neighbour desiring that it may continue and prosper without all preiudice either in his owne heart or in the opinion of anie other What I say is the blessing of euerie such man Blessed saith the holy Psalmist is he that iudgeth wisely of the poore saying The Lord will deliuer him in the time of trouble And so foorth as it followeth from the beginning of the 41. Psalme This charitable iudgement which the holy Prophet speaketh of is the ground and foundation of much truth in speech and as a strong fortresse against all lying and slaundering And therefore also doth our Sauiour Christ assure all such of like recompence at the hands of all other good and well aduised and charitable minded men Iudge not saith he and ye shall not be iudged condemne not and ye shall not be condemned forgiue and ye shall be forgiuen Luke chap. 6.37 We will hast forward What is the blessing of them that will hearken to the instruction and counsell of such as teach and instruct them in the wayes of God that so they may haue a good name which surely ought of all the children of God to be greatly desired and laboured after What is the blessing of such Let not mercie and truth forsake thee saith king Salomon bind them vpon thy necke and vvrite them vpon the table of thine heart So shalt thou find fauour and good vnderstanding or as some translate prosperous successe in the sight of God and man Prouerbes chapter 3. verse 3. and 4. and chapter 10.17 He that regardeth instruction is in the way of life And in the same chap. vers 7. The memoriall of the iust shall be blessed That is to say the remembrance of such as walke in the righteous wayes of God shall be gracious and acceptable in the Church of God both while they liue and also after their death It shall be a continuall occasion of praysing God and a spurre to stirre vp other to imitation Wherefore earnest is that often repeated exhortation wherein the holy Ghost moueth to the obedience of holy doctrine Prou. 1.8.9 And againe chap. 4 13. likewise chap. 6.20 and verse 23. And yet againe chap. 7.2 and chap. 8.10 and verse 33. and also chap. 13. verse 14. and verse 18. He that regardeth correction shall be honoured And is there not a blessing also for those that haue care to teach instruct others to walke in the gracious and commendable waies of the Lord that so they may haue fauour both with God and man Yes very great according to the excellencie of this dutie in the sight of God and according to the greatnes of the blessing which hereby they procure vnto their brethren as we may reade Dan. 12. verse 3. and in the end of the Epistle of the Apostle Iames. Whereof also we haue Abigail for a liuely example 1. Sam. chap. 25. vers 32.33 Let vs for example sake and to the end that by a particular instance the matter may be the more cleare let vs I say heare the blessing which Dauid in this respect put vpon Abigail Blessed saith the Prophet Dauid be the Lord God of Israell who hath sent thee this day to meete me And blessed be thy counsell and blessed be thou vvho hast kept me this day from comming to shed bloud and that mine hand hath not saued me This is a notable instance and may well serue for our issue and conclusion of this point And thus we hauing through the gracious blessing of God the whole interpretation of this Commaundement touching the euils forbidden and the vertues commaunded touching the curses against the one and the blessings vpon the other let vs now come to the vse Haue you pefectly obeyed this 9. Commaundement that so you may thinke your selfe worthie to be freed from the curses and to be partaker of the blessings of it No I haue no more perfectly obeyed this Commaundement then any of the former but I haue euerie way sinned against it partly through ignorance and forgetfulnesse of the truth in many matters which I ought to haue knowne and remembred and partly for want of loue both vnto the truth and also to my neighbour but much more by reason of that hatred and enuie which aboundeth in my corrupt nature For hence is it that I haue bene so far from speaking the truth alwaies giuing a faithfull witnesse in all things concerning my neighbour that vpon euery occasion of vnkindnes displeasure I haue bene readie to deny him his due praise yea to speake all euill of him and to inuent all maner of lyes and slaunders against him Moreouer as I am readie to accuse and blame those whom I account my foes falsly and aboue that there is iust cause so am I apt to flatter such as I take to be my friends and againe to make vntrue excuses and partiall defences for my selfe to all those of whom I stand in any feare Finally I am by my naturall disposition so far from amending my faults when I am reproued that of wilfull stubburnnesse I wil rather do the worse because I am reproued for them Wherfore I must needs acknowledge that I am so farre from worthinesse to enioy the blessing of this Commaundement that I haue iustly deserued all the curses of it vnlesse it shall please God of his free grace bounteous mercie for Christ Iesus sake to forgiue these my grieuous sins to giue me grace vnfainedly to repent of thē It is true which you answer concerning euerie one of vs yea concerning all the sonnes and daughters of men through the whole race of mankind For thus the holy Prophet of God affirmeth Psalm 58.3 and Psalm 62.9 Reade also Psalm 116.11 and Rom. 3.4 Experience also sheweth Eueryone of vs is a damnable transgressor that all men naturally are lyers and that naturally we are more delighted with lyes then with the truth The beginning of this vice appearing in childhood increaseth with age vnlesse God by his grace doth correct the same as they haue plentifull experience to whome the examination of malefactors appertaineth And as we are altogether corrupt and sinfull in lying all maner of lyes both earnest lyes merrie lyes and officious lyes in cunning excuses in false accusations in the root of all these selfe loue hatred and euill suspitions so are we as apt to flatter and sooth vp such as we feare or such from whom we looke for benefit or preferment c. And touching our obstinacie against rebuke is not euerie one readie to bewray the deepe corruption which lyeth lurking in his heart I speake of all such as haue not yet receiued
shall dye the death Whosoeuer worketh therein the same person shall be cut off from among his people And againe Whosoeuer dath any worke in the Sabbath day shall dye the death Exod. chap. 31.14.15.16 Of this part of Gods iustice the Magistrate was his instrument There are other curses which God threateneth to bring vpon the breakers of his Sabbath more immediatly from his owne hand Which are they In the 17. Chapter of Ieremie verse 27. Thus sayth the Lord If ye vvill not heare me to sanctifie the Sabbath day and not to beare a burthen nor to go through the gates of Ierusalem on the Sabbath day then will I kindle a fire in the gates thereof and it shall deuour the pallaces of Ierusalem and it shall not be quenched A grieuous iudgement of God and that which may point vs to the cause of the often burnings that we heare off and see among our selues euen because the Sabbaths of the Lord are so greatly profaned c. The Curses But let vs go forward What is the curse against those who notwithstanding they will peraduenture do no bodily worke or make their market on the Sabbath day yet their hearts runne after their earthly profit and gaine neither regard they to exercise mercy but rather deale hardly against their poore brethren Heare this sayth the Prophet Amos chapter 8. verse 4. O ye that swallovv vp the poore that ye may make the needy of the land to faile Saying vvhen vvill the nevv Moone be gone that vve may sell corne and the Sabbath that vve may sell foorth vvheate and make the Epha small and the shekell great and falsifie the weights by deceipt That we may buy the poore with siluer and the needy for a paire of shoes that is for a matter of small price for litle or nothing as we say yea and sell the refuse of vvheate The Lord hath sworne by the excellency of Iaacob that is to say by himselfe surely I will neuer forget any of his workes Shall not the land tremble for this and euery one mourne that dwelleth therein This iudgement also is very grieuous and fearefull as the Prophet still prosecuteth it to the end of the Chapter shewing that these euill fruites arise from the contempt of the word and the preaching thereof which is as it were the life of the Sabbath Reade also Nehem. chap. 13.17.18 The prophaning of the Sabbath is the ruine both of the Church and common-wealth Hitherto of the doctrine of this Commandement The vse is yet behind haue you perfectly obeyed it No but I beseech God of his infinite mercy to forgiue me my manyfold and grieuous transgressions against it God of his infinite mercie pardon and forgiue vs all for as often as we examine our selues we shall euerie one find that we both are and haue beene grieuous transgressors of it c. Now therefore seeing our onely succour against our owne sinnes and against the curses thereof together with all our hope of blessing resteth in our Sauiour Christ alone Christ onely hath perfectly obeyed it shall be greatly for the comfort and confirmation of our faith to see some proofe and confirmation out of the word of God that he hath perfectly obeyed this Law of God for vs. What proofe can you alledge for it The whole history of his Gospell doth manifestly and verie plentifully confirme it vnder the vndoubted testimony of all the Euangelists Shew how that is It is euident not onely that they do all and specially Marke and Luke diligently set downe and record in holy vvrit his most holy and constant labour in the preaching of the Gospell vpon the Sabbath dayes for the instructing of the soules of men in the right way of their saluation and therewithall likewise how vpon the same dayes he exercised his spirituall workes of mercy towards the bodies of all sorts of impotent and diseased men yea towards both bodies and soules of such as were wholly possessed and vexed by Diuels But also it is euident by that more particular testimony of the Euangelist Luke concerning his most holy care euen from his childhood to resort to the places of Gods vvorship in the speciall times thereof to vvorship God and to heare and inquire of the doctrine of his word at the mouthes of those which were the Doctors and teachers thereof as we reade 2. Luke from the 42. verse to the end of the Chapter So indeed we reade there that when he was twelue yeares old he went vp to Ierusalem c. But much more when he came to mans age and that he was to manifest himselfe to Israel c. It is plentifully testified that he most carefully and perfectly sanctified the Sabbath dayes By him therefore are we redeemed from the curse of this Law and iustified in the sight of God By him also if we beleeue in his name and repent of our sinnes indeuoring more and more after the true sanctifying of the Sabbath the Lord will accept our obedience though it be vnperfect yea and he will for Christs sake interesse vs in all those promises which he hath made to all such as will haue care to sanctifie them as they ought to do The perpetuity of the Sabbath though they cannot fully attaine thereunto here in this life But what particular ground or proofe of Scripture may we haue for this Euen the same which vvas alledged before out of the 9. chap. of Iohn the 31. verse that God vvill heare euery man that is not a sinner but is a vvorshipper of God and indeuoureth to do his will This one place may well serue to either purpose c. And thus might we ende the whole doctrine and vse of this fourth Commandement saue that the vnaduised contradiction of some doth occasion a further businesse as though the Sabbath that is the sanctifying of euery seauenth day were nothing but a meere Iewish ceremony But we will vse as quicke speed as may be in the rehearsall of this point What is the summe of that which hath bene said and which ought to be firmely held of vs against that opinion assertion which is against the Sabbath We haue learned that the Sabbath cannot be truly sayd to haue bene at any time a meere ceremony but that it hath alwayes bene and so is still a morall and vnremoueable Commandement of God We haue learned also that neither our Sauiour Christ himselfe nor hic Apostles haue abrogated nor euer minded to abrogate the Lords Commandement touching the Sabbath but they haue firmely confirmed and established it What proofe haue you that our Sauiour Christ neuer minded to abrogate the Sabbath seeing that it may seeme that he both taught and practised a greater libertie then the Law permitteth He himselfe speaking of the vvhole morall Law and of the doctrine of the Prophets who were the true and faithfull interpreters thereof saith professedly that he came not to destroy it or any part of it but wholly to
of Naboth shall dogges euen licke thy bloud also saith the Lord 1. Kings chap. 21.19 Yea let vs marke that the Lord threateneth the heauie curse against king Ahab although he was sicke and kept his chamber when Naboth was by false witnesses brought to his death so as it might seeme that he had no hand in it Yet because it could not be but he must vnderstand of Iezabell his wiues practise against Naboth for it was done in a publike solemne manner Therefore because he stayed it not God punisheth him as if he had bene the principall agent But not onely Ahab was accursed but Iezabell also as it followeth in the same text What was her curse The Lord saith likewise concerning Iezabell The dogges shall eate Iezabell by the wall of Israell verse 23. And yet further against Ahab in the 24. verse The dogges shall eate him of Ahabs stocke that dyeth in the citie and him that dyeth in the field shall the foules of the ayre eate The accomplishment of these curses we reade first against Ahab in the very next chapter verse 38. and against Iezabel though she ouer liued Ahab and also against Ahabs stocke 2. booke of the Kings chapter 9. verses 6.7.8.9.10 and verse 30. c. to the ende of the Chapter Reade also Iudges chapt 9. vers 23. c. Reade in the booke of the Martyrs how fearefull the ends of cruell persecutors were both of Emperours and others But there be other that go yet something more closely to worke then if they should so openly forge wrong for a law What is the curse against such Cursed be he saith the Lord that smiteth his neighbour secretly and all the people shall say Amen Deuteronomy 27.24 And verse 25. Cursed be he that taketh a revvard to put to death innocent bloud and all the people shall say Amen What is the curse against him that cruelly hacketh and mangleth anie mans flesh albeit he do not pursue him to death Eye for eye tooth for tooth hand for hand foote for foote c. saith the Lord by Moses Exod. chap. 21. verses 24.25 And Iudges 1.6.7 Adombezek hauing the thombes of his hands and the toes of his feete cut off saith thus in the guiltinesse of his conscience against himselfe Seuentie Kings hauing the thombes of their hands and of their feete cut off gathered bread vnder my table as I haue done so God hath rewarded me This is the law of reuenge which God both commaundeth his Magistrates and also practiseth himselfe And let vs obserue that this curse is threatened in speciall maner against those that deale iniuriously and cruelly against the poorer sort the widow the fatherlesse the straunger the blind the lame c. because they are most succourlesse Reade Exod. 22. verses 21.22.23.24 And againe Deuteronomy 24.14.15 and chapter 27.18 Cursed be he that maketh the blind to go out of the way c. And Prouerbes chapter 22. verses 24.25 Rob not the poore because he is poore neither oppresse the afflicted in iudgement For the Lord will defend their cause and spoile the soule of those that spoile them Read also Isa 1.23 and Ierem. 5.28 VVhat is the curse against the vsurer which spoileth the poore that way Shall he liue saith the Lord that hath giuen forth vpon vsurie and taken increase He shall not liue seeing he hath done this abhomination he shall dye the death his bloud shall be vpon him Ezek. 18.13 There are some as was said before euill instruments of mischiefe who carry tales to shed innocent bloud is there any curse for such Dauid the seruant of the Lord saith they were accursed before the Lord which by false suggestion stirred vp king Saul against him 1. Sam. 26.19 And Ezek. 22.9 It is one of those grieuous sinnes for the which the Lord gaue his people into their cruel enemies hands In thee saith the Lord are men that carie tales to shed bloud Reade also Dan. chap. 6.4 c. 11. c. 24. There are besides these some who though they put not their hand nor giue counsell c. to murther and crueltie yet when they see it done or heare of it they reioyce at it are such vnder the curse of this Commaundement He that mocketh the poore saith king Salomon reprocheth him that made him and he that reioyceth at destruction shall not go vnpunished Prou. chap 17.5 Reade also Prou. 24.17.18 Be thou not glad when thine enemie falleth c. But that we may go forward what and if a man abstaine from murther and crueltie and onely neglecteth to stay cruell practises when there is power in his hand to do it is there any curse for such In the booke of the Iudges chap. 5.23 Curse ye Meroz said the Angell of the Lord curse the inhabitants thereof because they came not to helpe the Lord to helpe the Lord against the mightie Marke how the Lord accounteth himselfe to be forsaken and neglected when anie refuse to succour his people in time of their daungers What is the curse against those that neglect to shew mercy to such as be poore impotent and distressed people though they be not pursued by the outward violence of aduersaries There shall be iudgement mercilesse against such as shew no mercie In the Epist of Iames chap. 2.13 And our Sauiour Christ saith of all such Matth. 25.41 Depart from me ye cursed into euer lasting fire which is prepared for the Diuel and his Angels Consider also to this purpose the parable of the rich voluptuous and vnmercifull man Luke 16.19 c. Thus they that be not mercifull where mercie ought to be shewed are accursed is there anie curse against those that neglect to do iustice for the cutting off of those that be cruell murtherous persoÌ„s Yes for bloud vnreuenged defileth the whole land Numb chap. 35. toward the end of the chap. And Prou. 17.15 He that iustifieth the wicked and he that condemneth the iust euen they both are abomination to the Lord and therefore it cannot be but they must be in a cursed estate It is true it is verily an accursed thing to be abhorred of the Lord and to be accounted vncleane and defiled before him Reade 1. Sam. 15. The Iudgement of God was against King Saul for sparing Agags life contrarie to his commaundement Reade also 1. Kings 10.24 the iudgement of God against king Ahab for the sparing of the king of Aram. Reade further 2. Sam. 21. and 1. Kings 2.31.32.33 Now what is the curse against such as vse reuiling and quarellous speeches the propertie whereof is to prouoke to fighting and murther if they should haue the full course In the 5. chapter of Matth verse 22. our Sauiour Christ affirmeth that whosoeuer saith to his brother Raca shall be vvorthie to be punished by a counsell And vvhosoeuer shall say foole shall be worthâ—e to be punished with hell fire And 1. Corinthians 6.10 the Apostle Paul saith No raylers shall inherite the kingdome of God To
A TREASVRIE OF CATECHISME OR CHRISTIAN INSTRVCTION The first part which is concerning the morall Law or ten Commandements of Almightie God with certaine Questions and Aunswers preparatory to the same I haue seene an end of all perfection but thy commaundement is exceeding large PSALME 119.96 Euerie Scribe which is taught vnto the kingdome of heauen is like vnto an housholder which bringeth forth out of his treasure things both new and old MATTH 13.52 LONDON Printed by Richard Field for Thomas Man 1600. TO THE RIGHT VVORSHIPFVL MY SINGVLAR GOOD PATRON Sir Nicholas Bacon Knight AND TO THE LADY ANNE BACON HIS VERIE WORTHIE and vertuous wife in all humble and heartie desire of continuall increase of euery heauenly and spirituall gift and grace from God the Father and from our Lord Iesus Christ RIGHT Worshipfull right dearely beloued and reuerenced in the Lord the regard of my bounden dutie first and then that perswasion which I haue of your fauourable good-will and liking toward me as also of the ioynt-willingnesse of ye both to yeeld the credite of your names both in and for the profession and furtherance of Gods holie Religion and worship by euerie good and Christian meanes in the sight of all men and finding herewithall that God of his rich mercie hath by meanes of your encouragement blessed my poore indeuors that you might as I trust enioy some fruite of them these considerations haue both incited and also emboldened and confirmed me though the vnworthiest of all the Ministers of Gods word whose wise faithfull and learned labours are honorable and precious in the Churches and assemblies of Christ Iesus among vs to make no doubt of dedicating this booke vnto you and of publishing it vnder the credite and as it were the protection of your names Desiring hereby to testifie my speciall thankfulnesse to ye both and to helpe both you and yours and as many others as I might in the right way of the kingdome of heauen Howe worthie a testimonie of such my speciall thankfulnesse to you my so right worshipfull and beneficiall good Patrons as I haue found ye to be vnto me and consequently how worthie your credit and protection and how profitable a helpe to further either your selues or any other in the way of Gods kingdome and chiefly how this booke may be to the glory of God which aboue all things ought to be most respected in euery enterprise we take in hand I leaue it to be determined by that gracious blessing which God himselfe of his infinite goodnesse and mercie according to his owne diuine counsell and wisedome shall vouchsafe to giue vnto it Neuerthelesse seeing I do present to you an interpretation of that part of the most excellent Lawe of the Lord our God which containeth the fundamentall rule and ground of all true wisedome righteousnesse and holinesse before him and therewith also a manifold collection of diuerse necessarie and profitable discourses incident to the same from the rest of the holy Scripturs of God such as are the equitie of the same most holy and righteous Law the curses threatened against the trangressions thereof the blessings promised to all perfect obedience not onely in generall but also concerning euery particular commandement of the Lawe with a declaration likewise of the onely perfect obedience of our Sauiour Christ to all and euery commandement and of our owne perfect disobedience as well in corruption of nature as in error and transgression of life vntil we be ingrafted into Christ and sanctified by the holy Ghost as also after we are so ingrafted sanctified and renued vnto God that our obedience at the best is onely as we may say inchoate and but begunne alwayes in this life remaining still vnperfect so that it is of grace only through our Lord Iesus Christ and not by worth and merite that either it or our selues are accepted with God Finally seeing the excellent vses of the Law of God in all these respects are here presented vnto you and that in such sort as all these points haue not bene so fully gathered together as it were many labours into one as by the grace of God ye shall find them here gathered and sorted to your hands all tending to instruct vs to true humiliation in our selues that we might most happily reioyce and glorie in the Lord and be partakers of his glorie in the end I haue now good hope vpon the premises that with your fauorable construction of al things and without iust offence to anie other I may in such modestie as may well beseeme an humble seruant of God desire ye to esteeme this booke as worthie for the Lords cause not onely that countenance and safegard which your worthie names and credite may procure it but also your verie diligent and carefull reading perusing and pondering of it as that treasure which God would haue in speciall manner weighed out tendered and appropriated to you I beseech ye therefore right Worshipfull in the Lord receiue ye this writing not so much from me vnworthie poore wretch as from the gracious good hand of God who hath as I trust prepared and furnished it from the treasurie of his riches for the spirituall inriching of your soules to his heauenly kingdome as a fruite and blessing vpon you for your speciall fauour to me and other his seruants for his sake how frayle and earthen soeuer the instrument is which it hath pleased him to vse in this ministerie seruice toward you And for the same cause also do I humbly beseech ye to make the best spirituall gaine of it to the vttermost of that wherunto it may possibly be improued by you To this end as I began so do I still and by Gods grace shall so long as I liue as humbly and instantly as I shall be able beseech God our heauenly father who onely hath the full treasurie of spirituall riches fully sufficient for all that be his that it may please him of his bounteous mercy more and more to replenish you and yours with all heauenly graces blessings and comforts vntill ye may together with the rest of his Saints attaine to his euerlasting kingdome of glorie euen for his most deare sonne our Lord Iesus Christ his sake of whose fulnesse onely we must all receiue euen grace after grace whatsoeuer we receiue To him therefore together with the Father and the holy Ghost one onely true God almightie and most wise most righteous and most mercifull â—â—â—nall infinite and incomprehensible be all bleâ—â—â—ng and thankes all praise honour and glorie both now and for euermore Amen Your worships in the Lord most bounden ROBERT ALLEN TO THE REVEREND AND LEARNED EXAMINERS and Readers humble and heartie salutation in Christ IT may well be Reuerend fathers and louing brethreÌ„ in the Lord that your graue and godly mindes being iustly setteled in preiudice against all vainglorious or vnaduised needlesse atteÌ„pts to write and publish bookes as against that wherein the vaine and curious
answere that God is to be acknowledged wholly and in all his essentiall diuine properties most wise most iust c. Reade Exod. 34.6.7 and Deut. 32.3.4 Now I would know of you wherein the spirituall worship and seruice of this onely true God the eternall and almightie Lord of heauen and earth doth stand It standeth in the holy meditation of God his vvord works both of Creation and gouernement specially concerning his Church it standeth in faith or trust belief in hope in loue in zeale in feare or reuerence in humblenesse and sobrietie of mind rightly to vse all good gifts and blessings of God in patience and meekenesse of spirit to endure all vvants and afflictions hovvsoeuer it shall please God to exercise and try our faith it standeth in prayer ioyned vvith thankesgiuing in all things finally it standeth in the dedicating of our selues soules and bodies and al that vve haue and vvhatsoeuer God shall blesse vs vvithall to the honour and prayse of his name and that in a most sacred and secret couenant oath and vowe betwixt him alone and our owne consciences in stead of a thousand vvitnesses Here we may not vnfitly call to mind that the beginning of our Catechisme is confirmed by the Lord himselfe in the beginning of his most wise holy and righteous Law he setting that in the first place which is principally most worthie and most necessarie aboue all the rest And for the same cause this commandement is most diligently to be considered and weighed of vs because it is as the foundation light and life of al the rest of the commandements not onely of the second Table but also euen of the first Let vs therefore I pray you in the name of God without all preiudiciall conceit of vnnecessarie tediousnesse continue still in a further inquirie more large haÌ„dling of this coÌ„mandemeÌ„t And first of all What is that meditation of God and of his word and workes which you speake of It is a staying of the mind in the serious thought and consideration of them vvith a holy delight and admiration at that most perfect and diuine excellencie vvhich shineth in them and which casteth forth the comfortable beames thereof vpon the soule of him that so thinketh vpon them Reade Ps 1.2 and Ps 8. and Ps 104. and Micah 7.18.19.20 Now what is faith and trust or beliefe in God It is an assured and comfortable perswasion of Gods loue fauour and blessing in all things and specially concerning the euerlasting happinesse and saluation of our soules vvhileâ— vve vvalke in his vvayes and stay our selues vpon the gracious promises of his vvord Reade Psalme 27.13 and Psalme 116.10 and the same againe 2. Corinth 4.13.14 Reade also Psal 56.3.4 and verses 10.11 and Ps .. 46. Ps 125. Read also Rom. 8.31 to the 〈◊〉 of the Chapter Thus faith hath ioy and comfort in the peâ—sâ—â—sion of Gods fauour c. yet vpon condition that we wâ—â—â—â—â— his wayes for so soone as we decline from the Lord we â—â—â—â—ken our faith and going on in such a course it should be presumption and not faith to incourage our selues to thinke that God would blesse vs we should therein tempt God c. reade Psalme 30.6.7 What is hope in God It is as the anchor of faith or as a proppe to vndershore and vphold it quietly expecting and vvaiting for the performance of saluation and all other blessings from the bountifull hand of God in due season vvhatsoeuer faith for the present assureth Reade Lament chapter 3.24 c. The Lord is my portion saith my soule therefore I will hope him c. Reade also Romanes 5.5 and chapter 8.24 and chap. 15.4 verse 13. Note also that manie times God is called our hope Psal 62.8 and 65.5 and Ieremie 14.8 and chap. 17.13 and Act. 24.14.15 and chapter 26.6.7 Reade also 1. Thessal 5.8 and Ephes 6.17 and Hebr. 6.19 Christ also is called our hope because by him our hope is established in God 1. Tim. 1.1 Coloss 1.27 the hope of glorie Finally it is the note of an heathen and vnbeleeuer to be without hope 1. Thess 4.13 For hope comforteth and establisheth the heart against all present cause of sorrow and griefe Psalme 27.14 VVhat is the loue of God It is a most precious and honorable esteeming and affecting of him vvith a chiefe delight in him aboue all things besides Reade Deut. 6 5. and Matth. 10.37 yea Luke chap. 14.26 Zeale followeth what is that It is a special fruit of loue or the earnestnes of loue longing after the glorie of God vvhich vttereth it self in a wise discreet holy coÌ„teÌ„ding for the aduancemeÌ„t of it infinitly aboue al things else Read Ps 69.9 read also 2. Sam. 6.16.21.22 The nature of that zeale which is in loue is notably described Cant. chap. 8.6.7 What is the feare or reuerence of God It is a holy childlike avvfulnesse vvhereby the faithfull and zealous seruaÌ„ts of God are made loth to displease offend him considering his fatherly loue vvherby he is loth to plague punish them Hereby also they are made very carefull desirous to please God in all things By this that you say it appeareth that the feare of God is in the harts of his children both as a bridle to restrain theÌ„ from sin and also as a spurre in their sides to pricke them forward to good duties And that it is so Reade Prou. 3.7 and chapter 8.13 and chapter 1.14.16 and verse 27. and chap. 16.6 and Nehem. 5.9 and verse 15. and 2. Cor. 7.1 and 1. Pet. 1.17 Read also Psal 2.10.11 and Psal 4.4 The want of this feare is as the breaking open of the dore to all wickednesse Rom. 3.18 and Gen. 20.11 Now what is humblenesse of mind It is an vtter denying and abasing of our selues in the sight of God through conscience of our ovvne vnvvorthinesse of the least of his mercies yea vvith acknovvledgement that vve haue most iustly deserued and do dayly deserue his greatest plagues and punishments if he should enter into iudgement vvith vs. Reade Genesis 32.10 and 2. Sam. 6.21.22 and chap. 7.18 and Psalme 8. What is man that thou shouldest be mindfull of him c. and 1. Tim. 1.15 and Isaiah 6.5 and Dan. 9.7 c. Reade also Micah 6.8 It is a dutie verie acceptable to God When do we soberly vse the good gifts and blessings of God When vve are in the enioying and vse of them carefull to procure his glorie and not our ovvne prayse and vvhen vve seeke therein spiritually to please him and not carnally and voluptuously or couetously to delight pleasure or profite our selues Reade Rom. 12.3 and 1. Cor. 4.6.7 and Tit. 2.11.12 the Apostle Iohn 1. Epistle chap. 2.15.16.17 and Peter 1. Epist 4.7 and chap. 5.8 and our Sauiour Christ Luke 21. ver 34. c. contrarie to the disposition of vngodly men who seeke praise one of another and make their belly their God louing pleasures
more then God c. Reade Iohn 5.44 and chap. 12.43 Philip. 3.19 and 2. Tim. 3.4 VVhat is patience and meekenesse of spirit It is a fruite or companion of true humilitie vvhereby vve meekly submit our selues vnder the correcting hand of God quietly passing through all aduersitie and afflictions of this life as being the vvay to euerlasting rest and happinesse in the kingdome of heauen Reade Rom. 12. verse 12. and chapter 5.4 a grace of excellent vse It is also a necessarie grace Hebr. 10.36 It differeth from insensible blockishnesse we must runne with patience Hebr. 12.1 It is also a companion with hope 1. Thess 1.3 and a cherisher of hope Rom. 15.4 Let vs go forward What is prayer It is a reuerent earnest and faithfull beseeching and requesting of God for all good things whereof we stand in neede specially for those that be most for his glorie and the saluation of our soules Reade Ephes 6.16 Pray alwaies with all manner of prayer continually And Philip. 4.5.6 and Iames 5.16 What is thankesgiuing to God It is an heartie and ioyfull acknowledging of euerie good gift and blessing specially of those that be chiefe aboue the rest to the honour and prayse of God the author and giuer of them Reade 1. Thess 5.18 In all things giue thankes Reade also Psal 33.1 and Psal 15.23 c. and Psame 118. verse 15. See the practise 1. Chron. 29.9 Finally touching the vowing and dedicating of our selues wholly to God reade 1. Corinth 6.20 and Psalme 119.106 I haue sworne and will performe it that I will keepe thy righteous iudgements and Psal 76.11 Reade also Prouerbes 3.9 A solemne profession of this among the Israelites was the offering of their first borne and of their first fruites vnto God These are the spirituall graces and duties of Gods diuine seruice and worship concerning the which we haue in this place two things to call to mind worthie our further consideration First that they are all of them deriued from the true knowledge and acknowledgement of God in such maner as he hath described himselfe Secondly which are the manifold sinnes whereby this holy Law of God is broken both on the right hand and on the left both in excesse after a sort in passing the bounds of due moderation and also in the defect and failing or comming too short in the performance of good dutie Whether we call them sins directly contrarie or in a certaine disparagement disagreeing to true vertue and one of them to another For this point was promised to be opened more particularly in this place Touching the first of these points therefore we may vnderstand that the soule of man cannot truely know and acknowledge God to be eternall and almightie most wise mercifull iust faithfull and true but it must needes through the grace of God be drawne and encouraged to place faith trust and hope in him as Psalme 9.10 They that know thy name will trust in thee and Psalme 62.8.11.12 How loue ariseth from the experience of Gods power and mercie in deliuerance defence reade Ps 18.1 c. Ps 116. c. and Ps 5.11 loue is reckened for a companion with trust For feare read Mat. 10.28 Feare him who is able to destroy both bodie and soule in hell Read also Ier. 10.6.7 and 5.22 Reu. 15.3.4 and 1. Sam. 12.24 Read also Eccles 12. v. 13.14 For humilitie reade 1. Peter 5.6 Humble your selues vnder the mighty hand of God that he may exalt you in due time For patience read Iob 1.21 the Lord hath giuē the Lord hath taken blessed be the name of the Lord. Read also Ierem. 14.22 How prayer groweth frō the consideratiō of Gods mercie power reade Deut. 4.29.30.31 c. and Ps 32.5.6 Ps 65.2 For praise and thanks with vowing our selues to God reade Psalme 75.1 and Psal 76.1.11 and Psal 56.9 c. to the end Who duely considering that God is infinitely wise will not submit himselfe to be taught wisedome of him and to be ordered in all things by him c. Thus we may perceiue as it were by a sample and tast how all spirituall graces and duties of Gods worship do spring from the true knowledge and acknowledgement of God in such manner as he hath described his owne most excellent maiestie in his word and made himselfe knowne by his most wonderfull and glorious workes Now concerning the second point that is which are the sins both on the right hand and on the left we may by a more easie and plaine direction as was sayd before well consider of them in the order of these graces now rehearsed First of all against the knowledge and acknowledgement of God on the left hand and in the defect is ignorance of God or no acknowledgement also erronious opinions of his nature or will or workes contempt of his true knowledge acknowledgement of false Gods c. and on the other hand Sins forbidden curious searching into the secrets of God Against faith on the one hand is incredulitie doubting distrust c. and on the other hand carnall securitie and presumption without warrant of Gods word Against hope in the defect no hope no reioycing in hope vtter dispaire in excesse hope without true faith c. Against loue either no loue or self-loue loue of the creature more then of the Creator c. or superstitious loue in a blind zeale c. Against true zele in defect lukewarmnes c. in excesse zele without knowledge discretion superstitious and Idolatrous Against the true feare and reuerence of God in defect no feare of God no boldnesse or courage in the way of his seruice feare of creatures more then of God or as much as of God specially the feare of the Diuel and his chiefe instruments of mischiefe as though God were not able to defend In excesse seruile feare or terrour as if God were a tyrant and no mercie to be found with him superstitious feare in such matters as there is no iust cause to feare Against humblenesse of mind in defect pride which hath manie euill properties in excesse counterfeit modestie Against sobrietie of mind touching the right vse of prosperitie wantonnesse against God contempt of God delight in the creature more then in God the giuer in which respect manie are said to make their belly their God c. and to commit a spirituall fornication with the creatures Against patience or meekenesse of spirit in defect and as it were on the left hand impatience frowardnesse cursing and blaspheming in excesse Stoicall sottishnesse Popish voluntarie whipping of men their owne selues Against prayer in defect no prayer to God cold seldome prayer prayer without knowledge faith repentance c. In excesse much babling prayer of superstitious blind deuotion prayers to Saints or Angels ioyned with the inuocation of the name of God Against thankfulnes to God in defect no thanks seldome thankes cold thankes from the teeth outward as
we say lessening of benefits thankefulnesse to the instruments of blessing more then to God himselfe the fountaine of them thanks for earthly blessings more then for spirituall and heauenly giftes or graces In excesse religious thankefulnesse to false Gods thankes to the true God for successe in all matters c. Against spirituall dedicating vowing or swearing our souls and bodies and all that we haue to the honour and seruice of God in defect is no vowing or regard of that militarie oth and souldier-fare which we haue taken at our Baptisme c. In excesse the wicked vowing or swearing of anie to associate themselues with the maintainers of Idolatrous religion and the false and superstitious worship thereof as Papistes in the Councell of Trent c. Here also may it not be amisse to note that which should haue beene remembred before as a sinne on the left hand contrarie to faith or trust in God that is to say concerning couetousnesse which of the Apostle Paul is called Idolatrie that is the worshipping of an Idol or false God in stead of the only true God in so much as the heart of a couetous man is reposed in the desire and hope of that which he coueteth Oh thinketh he if I could once get thus much monie before hand if I could purchase such a purchase If I could make my twentie pounds fortie or my hundreth pounds two hundreth or as another longeth to make his fiue hundreth a thousand c. then I should thinke my selfe happie I should be able to defend the world c. Alas say they what is a man without monie These and the like are speeches thoughts and meditations of distrust in God and trust in riches whereby we deny God Iob chapter 31.24 and 28. And wherewith we commit a spirituall Idolatrie and a spirituall adulterie with riches Reade Iames chapter 4.4 and 1. Timothie 5.11.12 Reade also Iohn 1. Epistle 3.15.16.17 Let vs now proceede to the other things which are remaining What is the particular equitie of this commaundement Seeing the knowledge and acknowledgement of God is the most excellent and profitable knowledge of all other as that wherein standeth eternall life we ought to take speciall delight in it Seeing the Lord is not onely most able but also most vvilling The Equitie faithfully to performe what soeuer he hath promised and hath also confirmed the same by his diuine oth vve may boldly put our trust in him Seeing he is most louing and kind to vs first yea though we are by naturall corruption his enemies and most vnworthie of his loue it is most meete that we should the rather loue him againe vvith like loue that is vvith a most pure earnest and constant loue Seeing he is most righteous iudging without respect of persons it is good reason we should reuerence and feare him aboue all Seeing he is most wise knoweth better then our selues what is best for vs vve ought patiently and meekely to submit our selues to his corrections to the whole course of his gouernmēt Seeing he hath promised to heare vs it is good reason we shold make our prayers to him Seeing we receiue all things from his bountifull hands it is our bounden dutie to be thankefull to him Finally seeing we haue our being and whole maintenance in and from the Lord according as it is said In him vve liue and moue and haue our being and seeing he hath both couenanted and promised sworne himselfe to be our God for euer it must needes be acknowledged to stand with all reason and most bounden dutie that we should for our parts couenant vow and sweare perpetuall allegiance and obedience vnto him All is most equall and meete But let vs come to consider what is the particular blessing of the obedience of this commaundement whereby also the particular equitie of it will further be confirmed And first what is the particular blessing of the true knowledge of God In the 3. chapter of the Prouerbes verses 13.14 Blessed is the man that findeth vvisedome and the man that getteth vnderstanding For the merchandise thereof is better then the merchandise of siluer and the gaine thereof is better then gold And verse 18. Blessed is he that retaineth her And verse 35. The vvise shall inherite glorie Reade also chap. 8.33 c. Blessed is the man that heareth me The Blessings c. saith Wisedome This then is the blessing of wisedom that is to say of the true knowledge of God It is of it selfe a singular blessing to all that enioy it What is the blessing of the true acknowledgement of God In the 6. verse of the same 3. chapter of the Prouerbes King Salomon saith In all thy wayes acknowledge the Lord and he will direct thy wayes What is the blessing of faith or trust ioyned with hope in God Blessed is the man that trusteth in the Lord whose hope the Lord is For he shal be like a tree planted by the water which spreadeth out her rootes by the riuer and shall not feele when the heat commeth but her leafe shal be green shal not care for the yeare of drought neither shall it cease from yeelding fruit Ieremie 17.7.8 Reade also Psal 27.14 and Psal 31.14 and 34.8 and 84.5.12 and 125.1 See an example Ier. 39.18 What is the blessing of God vpon those that loue him Because he hath loued me saith the Lord therefore I will deliuer him I will exalt him because he hath knowne my name He shall call vpon me and I will heare him I will be with him in trouble I will deliuer him and glorifie him with long life will I satisfie him and shew him my saluation Psal 91.14.15.16 It is the vsuall course of Gods dealing to blesse those that loue his name Psal 119.132 Psal 69.35.36 What blessing belongeth to the zeale of Gods glorie Phineas stood vp and executed iudgement and the plague was stayed And it was imputed to him for righteousnesse from generation to generation Psal 106.30.32 Reade Numbers 25.7.8.9.10.11.12.13 What is the blessing of the feare and reuerence of God Blessed is the man that feareth the Lord and delighteth greatly in his commandements his seede shall be mightie vpon earth Psalme 112.1 c. Reade the Psal And Psalme 31.19 and 34.9.10 Nothing wanteth to those that feare him And Psal 128.1 and Prouerbes 28.14 Blessed is the man that feareth alwayes Reade also Ecclesiast 8.12.13 And in many other places of the holy Scriptures What is the blessing of humblenesse of mind God giueth grace to the humble And he that humbleth himselfe shall be exalted Prouerbs 3.34 Luke 14.10 The same againe Luke 18.14 and 1. Peter 5.5 Reade also a notable place of Isaiah 57.15 and Matth. 5.3.4 Blessed are the poore in spirit for theirs is the kingdome of heauen VVhat is the blessing of patience meekenesse of spirit Blessed are the meeke saith our Sauiour Christ for they shall inherite the earth Matth. 5.5 The
of their owne parents yea they are the children of God and of his kingdome vnder his couenant of grace mercie and peace which comprehendeth both parent and child and maister and seruant Neither is there anie respect of person with God Maisters therefore ought in these respects to haue a fatherly affection toward them as vnto children in a second degree Reade Leuiticus 25.42.43.55 Why is the brute beast mentioned Not onely to the end that the cattell ordinarily vsed to dayly labour such as are the oxen or the horse to plow and to cart might haue intermission and rest and so haue a kind of mercie or pitie shewed them but chiefly that no man should presume to breake the outward rest of the Sabbath and take libertie to neglect the publike sanctification of it vnder pretence that he to serue his owne pleasure taketh his pampered beast either his Coach horse or gelding for the saddle to ride his iourney without any labour to himselfe yea though he taketh his Bible and prayer booke with him to reade as he sitteth in his Coach It is true and if this prouiso had not bene made many would haue made their cunning euasions to deceiue their owne soules thereby One would haue said I can grind in my horse-mill without any labour So also would the water-miller and wind-miller say c. But all such shifts are taken away vnlesse in case of necessitie as hath bene answered before So then that which the Lord commaundeth concerning the rest of the brute beastes both here and Exodus 23.12 it doth principally serue to restraine men Reade Deuteronomy 25.14 with 1. Corinth 9.9 10. Now in the last place why is the strannger mentioned The Equitie Partly because such strangers as vvere of the same religion with the Iewes that is to say circumcised Proselites they were equally bound by the same law of sanctifying the Sabbath like as should be all baptised Iewes or Turkes if anie vvere liuing amongst Christians And as touching other strangers such as come on ambassage to Princes or according to their ovvne priuate minds to see countries c. they must be caused at the least to obserue the bodily rest that the offence and daunger of so euill an example might be auoyded It is verie meete indeede that it should be so in somuch as we are ouer readie to take hurt by euerie euill example of libertie and licence whensoeuer it commeth in the view and sight of our eye And therefore also saith the Lord One law shall be to him that is borne in the Land and to the straunger which dwelleth among you Exodus 12 49. Hitherto of the interpretation what things are commaunded and what are forbidden in this fourth Commaundement Now what is the equitie of it Much euerie way as the due consideration of the sundrie reasons annexed to the Commandement will declare Shew which those reasons are The first is that the Lord hath left vs the free libertie of sixe dayes for the honest and lawfull businesse and affaires of this life vnto one weekely Sabbath set apart for his speciall seruice The second is the example of the Lord in his owne ceassing vpon that day from the workes of creation vvhich he finished and perfected in the sixe dayes going immediatly before The third is the institution blessing and sanctifying of the Sabbath which is as auncient as is the example of the Lord in that his holy rest The fourth reason is the ends vvhereunto the Lord did sanctifie his Sabbath that is to say for the memoriall of the Lords vvorkes of creation to his honour and glorie and for our ovvne sanctification and saluation through the blessed vse and sanctification thereof Manifold therefore is the equity of this Commandement The Blessings Now let vs come to the particular blessings which God hath promised to the obedience of this Commandement the which blessings no doubt are of all sorts in so much as in the right manner of the sanctification of the Sabbath all obedience is after a sort infolded But I only desire to heare of those that are particularly mentioned in the word of God Shew at the least which some of them be The Lord doth assure his people by this his holy ordinance that he will be their God and that he will sanctifie them by his Spirit if they vvill be carefull to santifie his Sabbath Exod. 31. verses 13. and 17. and Ezek. chap. 20. verses 12. and 20. And Isai 56. verse 2. Blessed is that man that keepeth the Sabbath and polluteth it not and keepeth his hand from doing any euill And verses 3.4.5.6.7 Euen vnto the Eunuches and strangers vvhich will keepe my Sabbath sayth the Lord I vvill giue in my house and vvithin my vvals a place and a name better then of the sonnes and daughters I vvill giue them an euerlasting name vvhich shall not be put out And againe I vvill bring them also to my holy mountaine and make them glad in my house of prayer their burnt offerings and sacrifices shall be accepted vpon my Altar for my house shall be called a house of prayer for all people And chap. 58. verses 13.14 If thou turne away thy foote from the Sabbath and not do thine owne vvill on my holy day but call the Sabbath a delight to consecrate it as glorious to the Lord and vvilt honour him not doing thine owne wayes nor seeking thine owne vvill nor speaking a vaine word Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and I will feede thee with the heritage of Iaacob thy father for the mouth of the Lord hath spoken it And Ier. 17. verses 24.25.26 If ye will sanctifie the Sabbath so that ye do no worke therein Then shall Kings and Princes enter in at the gates of this Citie and shall sit vpon the throne of Dauid and they shall ride vpon chariots and vpon horses they and their Princes the men of Iuda and the inhabitants of Ierusalem and this City shall remaine for euer And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamine and from the plaine and from the mountaine and from the South vvhich shall bring burnt offerings and sacrifices and meate offerings and incense and they shall bring sacrifice of prayse into the house of the Lord. These are the most gracious blessings of this Commandement c. But because the promises are not duly regarded of vs let vs come to the curses wherewith the Lord hath armed this Commandement against the transgressors of it These curses are likewise of all sorts in so much as God esteemeth the prophaning of his Sabbaths to be the prophaning of his whole religion But let vs call to minde those onely which are most expresly mentioned and first what was the curse of God in the ciuill course of his iustice among his people It vvas bodily death He that defileth the Sabbath
Commandement established a distinction of degrees of honour both in nature and also for godly pollicie and communion of life and hauing likewise commaunded all inferiours to yeeld to euerie one of their superiours their due honour and that all superiours also should so liue and gouerne as they may be worthie honour it is hereupon plainely to be gathered that the Lord forbiddeth on the one hand all anarchie or want of gouernement and disordered confusion together with all tyrannous ouerstately proud and rigorous Lordlinesse and dominion yea euerie vnkind and vnparent-like abuse thereof And on the other hand he forbiddeth all stubborne contempt and disobedience vvith all enuious and ambitious conspiracie and rebellion yea all fayling in the faithfull performance of any good seruice and dutie either in vvill vvord or deede in euerie one not answering to that place of inferioritie and subiection wherein the Lord hath set him This is indeede the summe of the negatiue part of this Commandement in few words but the more particular opening of it would require a larger discourse to shew the particular transgressions both of inferiours and superiours in the rehearsall of the contraries to all the good duties as for example in the inferiours the contraries to true reuerence c. in superiours the contraries to iust and equall gouernement c. Neuerthelesse let vs as briefly as may be run through these contraries whereby we may as in a short view see how infinite wayes this one Commaundement may be transgressed and broken And let vs beginne with the transgressions of inferiors which are these that follow First the cōtraries to true reuerence both in defect in excesse Not to esteeme of them according to the worthinesse of the place wherunto God hath aduanced them To despise them because of some infirmities which they labour of To yeeld more honour worship to thē then were meete to be yeelded to mortall men To feare them excessiuely To sooth flatter them in their faults ouersights yea not to signifie in reuerend manner our dislike and sorrow if they fall into anie foule and enormious sinne Secondly the contraries to true obedience Fayling of them in anie iust and lawfull seruice and dutie Obedience in good duties onely to the teeth outward as we say or with seruice onely to the eye as the Scripture speaketh Ephe. 6.6 Obedience to iniust and wicked lawes commandements as Doeg obeyed Saul in killing the Lords Priests c. Conspiracie and rebellion against them Thirdly the contraries to true thankefulnesse Iegratitude of heart Neglect of ayding them when they stand in neede of our helpe Iniurious or fraudulent dealing in keeping back or concealing anie part of maintenance due to them Gratifying of them by flatterie or with wronging others as Ziba did king Dauid in the cause of his maister Mephibosheth Fiftly the conttraries of well moderated and dutiful loue Excessiue loue and therein more care to please them then to please God and to further their ciuill commandements lawes then the holy lawes and commandements of the only wise and iust God Hatred of them for doing their office roundly and without respect of person as namely if they shold punish our selues for our defaults or anie that be neare and deare vnto vs c. Hitherto of the transgressions of inferiours against those duties which this fift Commandement chargeth them to yeeld to their superiours The transgressions of superiours in violating those duties which this same fift Commandement requireth of them toward their inferiours do now follow And first more generally and this also diuerse wayes as we shall see in the contraries of the seuerall duties commanded to them Such as are First the contraries to iust and equall gouernement Carelesse neglect of iust equall gouernment Error in discerning what is equall and right through rashnesse and for want of due aduisement Acceptation of persons for fauour or for bribes against the knowne equity of the cause Secondly the contraries to right louing and parent-like affection Want of affection as Gallio Act. 17. cared not to see Sosthenes outragiously beaten before his iudgement seate Foolish pitie Vaine popularitie Heauie and tyrannicall exactions Thirdly the contraries to iust incoraging of those that are dutifully affected Neglect of rewarding such seruices as haue bin performed with speciall dilligence and faithfulnesse in causes of great weight and moment Rewarding of the vnworthie Fourthly he contraries to stayednesse and grauitie Lightnes in and constancie Pride and ambition Fiftly the contraries to modestie Vaine glorie Arrogancie Counterfeit modestie Finally the contraries to clemency or gracious and mercifull dealing Ouer-loose remisnesse Rigorous seueritie These are the generall transgressions against the duties which God requireth of Superiours to their inferiours The more particular do now henceforth follow First in naturall parēts The contraries of meete nourishing vp and prouiding for their children Such as are neglect of prouiding euen bare necessaries or on the contrarie riotous education and aspiring after too great things for them The contraries of due defence against iniuries Incouraging or hartening of anie to shrewd and curst dealing either against straungers or among themselues No inuring of them to patience meekenes Rash vnaduised defence or reuenging their wrōgs The contraries to teaching and instructing of them Such as are neglect of teaching instructing them either by their owne industrie or by some other in the knowledge of such things as are meete for their yeares c. The teaching of them euill things or putting of them to euil teachers The bringing of them vp idlely The giuing of them ill example in any thing The contraries of praying to God for them such as haue no regard at all or very litle and seldome regard to intreat God for his blessing vpon them Imprecatiōs or cursed wishes against them in their fury The contraries of wise and discreet gouernement that is either no rebuke or correction at all for their falts which is noted to be the fault of king Dauid concerning Adoniah 1. King 1. Or ouer sharp and bitter and haining rebukes reproches or reuilings to the discouraging of their mindes contrarie to the rule of the Apostle Eph. 6. Finally no mitigation of seueritie though reasonable causes do offer themselues to induce thereunto In the King or soueraigne Prince No requiring or vrging of his Subiects or very remisse and negligent vrging of them to the obedience of both the tables of the morall law of God No care or slender care in framing and fitting his ciuill lawes and penalties thereunto Neglect to make due choise of worthie vnder-magistrates and officers or to ouersee and inquire whether they do their duties faithfully No defence or too slight and houerly defending incouraging of the dutifull subiect Neglect of due seueritie against the wicked or rather preferring and aduancing them according to that Eccl. 10.5.6.7 Pr. 26.1.8 Finally tyrannie in sifting their Subiects by causlesse inquisitions and officious othes in punishing
It followeth that we inquire into the blessing of God vpon superiours whosoeuer shall deale honourably according to the office of their seuerall places and callings toward their inferiours And first what is the blessing vpon naturall parents which bring vp and gouerne ther children as they ought to do The father of the righteous shall greatly reioyce and he that begetteth a wise sonne shall haue ioy of him Thy father and thy mother shall be glad and she that bare thee shall reioyce Prou. chap. 23. verse 24.25 This presupposeth good education as a meanes of this wisdome and righteousnesse of the child according to that which followeth in the same booke of the holy Prouerbs chapter 29.15.16 17. The rod and correction giue wisedome but a child set at liberty maketh the mother ashamed c. Correct thy sonne and he will giue thee rest yea he will giue pleasure to thy soule And otherwise we know according to that chap. 22.15 Foolishnesse is bound in the heart of a child c. wherefore chap. 13.24 it is sayd Chasten him betimes This is the blessing of God vpon good parents What is the blessing vpon good Princes and rulers who are foster fathers to the people of God in the Church and common-wealth Mercy and truth preserue the King for his throne shall be established vvith mercy Prou. chapter 20.28 And chap. 29.14 The throne of the king which iudgeth the poore in truth shall be established for euer Reade also 1. Kings 2.1.2.3.4 where king Dauid chargeth his sonne Salomon to do the office of a king couragiously c. with a most comfortable incouragement from the assurance of Gods blessing according to his gracious promises in the same behalfe and namely of this that his posterity should sit vpon the throne of Israel reade the the words of the text All the godly kings are mirrors of Gods blessing this way as the holy stories of them do declare And namely it is sayd of the good King Iosiah Ier. 22.15 Did he not eate and drinke and prosper when he executed iudgement and iustice when he iudged the cause of the afflicted and poore he prospered Was not this because he knew me sayth the Lord What is the blessing of God vpon Ministers of the word which do the part of fathers and nources in feeding and tendring the flocke of Christ Feede the flocke of God which dependeth vpon you sayth the Apostle Peter caring for it not by constraint but willingly not for filthy lucre but of a ready mind Not as though ye were Lords ouer Gods heritage but that ye may be examples to the flocke And when the chiefe shepheard shall appeare yee shall receiue an incorruptible Crowne of glory 1. Epistle chapter 5. verse 2.3.4 What is the blessing of the husband which is louing and kind to his wife God maketh the vviues of such faithfull to them to the preseruation and establishment of loue betwixt them which is a blessing farre aboue the iewell of most excellent price according to that we reade Prou. 31.10.11.12 What is the blessing belonging to good maisters and gouernours of families which rule their seruants with a parent-like minde and deale equally iustly and beneficially with them as they are commaunded Colossians 4.1 and as hath beene alledged before out of the fifteenth Chapter of Deutronomie God blesseth the habitation of the righteous Prou. 3.33 And in that 5. chap. of Deut. verse 18. God will blesse beneficiall maisters in all things that they do Reade also Ephes 6.8.9 where the Apostle requiring like dealing from the maisters toward their seruants doth not doubt to giue them to vnderstand that there is the like blessing belonging also vnto them Now finally what is the blessing belonging to such as being elders in yeares giue good example to their youngers and be teachers of good things They shall be filled with dayes as the Lord sayth by his Prophet Isaiah and he that is an hundreth yeares old shall dye a young man chapter 65.20 Reade also verse 22. And Iob chap. 5.26 They shall go to their graue as corne which commeth in due season into the barne Thus large is the blessing of this Commandement which spreadeth it selfe farre and neare ouer high and low and therefore in all good proportion ought it accordingly to be very carefully regarded and obeyed of all or else we must needs acknowledge the curse so much the more iustly due vnto vs. And this we are hencefoorth to search out for the awaking of our drowsie consciences as we haue done the blessings that they might be as a treasury of comfort vnto vs while we indeuour to walke in the holy wayes of God in our seuerall callings c. First therefore what is the generall curse of God vpon all both superiours and inferiours whosoeuer shall refuse to giue honour to God in the obeying of this his ordinance both for honourable gouernement and also for dutifull subiection God doth for this cause in his iust displeasure sometimes dissolue the good order of pollicy and gouernement vvhich he had established for the common benefit of his people either by setting ouer them euill Rulers or leauing them to confused mutinies and rebellions from among themselues or else by giuing them ouer into the hands of tyrants and forrayne Lords and gouernours But let vs consider of the curse more particularly The Curses And first concerning vndutifull and disobedient inferiours What is the curse of God against vndutifull children specially such as shall stubburnely and contemptuously rebell against their naturall parents of whom it is sayd Prou. 30.11 There is a generation which curseth their father and which do not blesse their mother What I say is the curse of God against such God in his ciuill course of iustice among his people of Israel commanded that such should be stoned to death So indeed we reade Deut. 21.18 c. Rehearse the place of Scripture If any man haue a sonne that is stubburne and disobedient which will not hearken vnto the voyce of his father nor to the voice of his mother and they haue chastened him and he would not not obey them Then shall his father and his mother take him and bring him out to the Elders of his Citie and to the gate of the place vvhere he dwelleth And they shall say to the Elders of the Citie This our sonne is stubburne and disobedient and he will not obey our admonition he is a riotour and a drunkard Then all the men of his City shall stone him with stones vnto death so thou shalt take away euill from among you that all Israel may heare it and feare Reade also Exod. 21.15 and verse 17. Leuit. 20.9 Math. 15.4 Deut. 27.16 Prou. 20. verse 20. c. chap. 30.17 What is the curse vpon rebellious subiects and such as shall curse their Rulers A seditious person seeketh onely euill but a cruell messenger shall be sent against him Prou. 17.11 And chap. 30.31 There is no rising
for the compounding of all matters of strife and variance vvith a circumspect care of our ovvne parts to auoid all occasions of giuing offence to any so much as lyeth in vs. These indeede are the vertues which appertaine to innocencie and harmelesnesse according to the Commaundement of our Sauiour Christ Be ye simple as doues Matth. 10.16 Shew now which they be that belong to helpefulnesse They may be referred to three heads Which are they of the first sort They are such as belong to peace-making betvveene neighbours and brethren offended as louing persvvasion and gentle intreatie yea euen a certaine compelling of them to be friends if possibly they may by any meanes be ouercome Which are the vertues of the second sort belonging to helpfulnesse They are such as serue to the iust repelling of iniuries VVhich are they They are lawfull reuenge and holy fortitude What meane you by lawfull reuenge Lawfull reuenge is vvhen vvithout all hatred or bitternesse against the person of the offender and onely in pure zeale against iniurious dealing the vnreasonable and obstinate partie which by no priuate perswasion vvill be intreated is pursued in course of common iustice before the magistrate vntill vpon iust information and sute he haue receiued his due punishment if it may be obtained or at the least be brought to yeeld himselfe to surcease from his former iniurious and mischieuous course VVhat is that vertue which you call holy fortitude Holy fortitude is that godly boldnesse or stoutnesse of courage vvhich is imployed in the priuate defence of the innocent partie vvhen for the present he is in extreame and vrgent danger of his life or of any other imminent mischiefe from his malitious and vehement aduersarie but cannot enioy so speedie protection and defence from the publike magistrate as his necessitie requireth Hitherto of the second sort of the vertues belonging to helpefulnesse Which are the third sort They are such as belong to the well placing and bestovving of benefites for the refreshing and comfort of life Let vs heare you make rehearsall of them as you haue done of the former The first is kindhartednesse or goodnesse as the scriptures do call it vvhich is a generall readinesse and disposition of the mind and vvill of a man to helpe and succour for the preuenting of all extremitie of euill to the vttermost of a mans povver The second is mercifulnesse or tender and bovvel-like pitie and compassion vvhich is a more particular readinesse and disposition of the mind and vvill to helpe and succour vpon the beholding of any present necessitie or miserie The Equitie The third is friendship or friendly dealing for the cherishing and increasing of mutuall loue among neighbours and friends though they be in no necessitie The fourth is vvell vvishing and prayer euen for our enemies and ill willers with the practise of loue and kindnesse both in word and deede for the ouercomming and winning of them to the loue of God and of his truth and of our selues if it may be Hitherto of the interpretation both of the negatiue and also of the affirmatiue part of this Commaundement Let vs now come to that which remaineth to be yet further considered as belonging to the same And first what is the equitie of it First because God hath created vs and giuen vs life and many excellent gifts according to his owne diuine image likenesse Secondly because he hath giuen vs beeing and life to singular ends and purposes Thirdly because the taking away of life is the bereauing of him from whome it is taken of all the benefits blessings which God hath giuen for the ioy and comfort of life Fourthly because he that murthereth and taketh avvay the life of another destroyeth the image of God first in himselfe and then also maketh himselfe guiltie of his owne death Fiftly because through the benefite of this Lavv of God vve enioy our ovvne liues in safetie and peace Sixtly because God hath so disposed of his manifold gifts according to the manifold necessarie businesses and labours of this life that euerie one standeth in neede of the helpe or seruice of the other But most of all because vve being by the grace of God Christians are not onely by creation and naturall birth of one and the same kind of flesh and bloud but also by regeneration nevv birth in Christ Iesus vve are by a more neare and holy bond ioyned together in one spirit baptised vvith one Baptisme nourished vp as at one table in the house and family of God appoynted to the same euerlasting inheritance of glorie in the life to come if vve shall liue peaceably and godly as becommeth the children of God the time of our short and transitorie life here in this world The equitie of this holy and iust Commandement of God resting vpon so many excellent grounds and reasons The Curses doth not onely iustifie the commandement it selfe but also confirmeth all the curses which God the righteous giuer thereof threateneth against euerie transgression of it To the rehearsall of which curses from the testimonie and repetitions thereof out of the booke of God we are now in the course of our order come Wherefore first of all what is the curse of this Law of God against the grieuous sinne of murther In the ciuill course of Gods iustice allowed also euen by the light of naturall reason in all nations it is the temporall and bodily death of the murtherer and by the eternall sentence of God the death both of body and soule for euer and euer For so vve reade first in the 35. chapter of the booke of Numbers and then Reuel chap. 21.8 Murtherers shall haue their part in the lake that burneth with fire and brimstone which is the second death Here let vs note that as there are degrees of murther some more horrible then other so the punishment thereof shall be from the diuine sentence of God for euer Yea euen among men we see the practise of this equitie that he which shall but intend the murthering of his Prince is more shamefully executed then if he should haue committed the act of murther against a priuate man And the heathen knew not what punishment might be deuised miserable and execrable enough for him that should murther his father or mother Let vs note also that though there are diuerse kinds of practises and courses which murtherers take to bring their wickednesse to passe some seeking to hide their sinne one way and some another yet howsoeuer they go to worke they are euerie way accursed in the sight of God Hereof let vs see some testimonies What is the curse against such as though they lay no violent hands vpon a man yet commit murther vnder a colourable pretence of iust and lawfull proceeding We may take king Ahab for a memorable example vnto vvhome the Lord saith by his Prophet Elijah Hast thou killed and gotten possession In the place where dogges licked the bloud
as they had sinned before their true repentance concerning their speciall sinnes Whosoeuer do not thus in the like cases they can haue no true comfort that their sinnes are forgiuen them but shall dangerously deceiue themselues to the euerlasting destruction of their soules And thus are we now by the gracious blessing of God come to the eight Commaundement What is that Thou shalt not steale The Lord hauing in the sixt Commaundement prouided for the safegard of mans person and life and in the seuenth for the propagation of the life of mankind least the earth shold be left void of a posteritie lawfully descending it followeth now fitly in the eight Commandement that the Lord should take order concerning the outward commodities of his life for the comfortable maintenance thereof Sins forbidden But that we may attaine to the vnderstanding of this Commaundement let vs inquire of it in our former order from point to point And first concerning the negatiue part What doth almightie God forbid vnder this word stealing Vnder this word stealing almightie God comprehendeth and forbiddeth all iniustice vvhatsoeuer may be committed of any person young or old in any matter or interprise litle or great touching the goods and outvvard commodities of this life vvhether the same iniustice should be compassed and brought to passe by force and violence against the vvill of the right ovvner or by any kind of subtiltie and fraud vvithout his knovvledge Hereby then it appeareth that the propertie of euerie mans right and possession and all distinction of mine and thine which is in the world is of the hand of God and that his prouident distribution is the ground and foundation of all iustice to be obserued in nations betwixt people and people and in all societies betwixt euerie man and his neighbour according to that positiue law which the Lord hath set Deuteronomy 19. chapter 14. Thou shalt not remoue thy neighbors marke which they of old time and antiquitie haue set in thine inheritaunce c. And Prouerbes 22.28 and chapter 23.10.11 This law indeed did specially respect the people of Israell neuerthelesse it is euident also by the holy Scriptures that God hath distributed the whole world according to the pleasure of his owne will Genesis chapter 10. and chapter 11.8 and Deuteronomy 32.8 c. Reade also Psalme 8. and Psalme 24. and Psalme 50.10 c. and Psalm 95.4.5 and 115.16 But many get that which they hold by no honest and lawfull meanes but by wicked practises and that partly by force and partly by deceit as hath bene answered before What is to be said to this Hovvsoeuer it be that any hold goods and possessions vvhether by right or by vvrong it is iniustice for any liuing in a setled common-wealth to steale the least thing from them or to vse any vnlawfull force yea though they be such as haue iust right thereunto What is to be done then Onely lawfull meanes must be vsed for the righting of all vvrongs So it ought to be indeed One euill must not be remedied by another for that would make the euill worse c. The Magistrate is appointed of God to heare and determine such cases To them therefore must all that be wronged resort and seeke for iudgement Exod. 22.7 c. and Deut. 17.8 c. But what if all lawfull meanes faile and that the Iudge will not do his office in the execution of iustice The matter must then be peaceably left to the righteous iudgement of God God verily must be the onely refuge in such extremities and we may well comfort our selues in him that he will in due season righteously iudge both the iust and the wicked Reade Eccles 3.16.17 Now let vs come to inquire of the particular sinnes whereby this Commandement is transgressed and broken The which as I suppose we may not vnfitly do in this order First if we search out the sinnes of such as be in authority ouer the rest and Secondly what are the sinnes of those that be vnder their gouernement Shew therefore in the first place which be the sinnes of those in authority whether they be tyrants or lawfull gouernours for euen the one as well as the other may be theeues and robbers in the sight of God and by the verdict of this his Commandement Reade Iob 12.5.6 Psalme 62.10 Isaiah 1.23 Hosh 6.9 and chap. 7.1 Shew therefore I say which their sinnes of iniustice be Tyrants vvith their Lieutenants Captaines and souldiers yea and all other soueraigne Kings and Princes sinne against this Commandement of Almighty God the Kings of Kings and Prince of all Princes when by vniust warres they inuade the lands and dominions of other Princes and spoile their subiects of their goods either by piracy vpon the seas or by robbing and stealing vpon the land The same againe both tyrants and also all lawfull Kings and Princes with their Iudges and vnder officers do then likewise breake this Cōmandement of God in time of peace among their owne subiects when of malice or for loue of corrupting bribes gifts they either vtterly peruert or in any point corrupt true iudgement also when they delay and hinder the speedy course thereof specially touching the pitifull cause of the stranger and the poore the widow and the fatherlesse and finally vvhen they lay burthensome exactions vpon their subiects without iust and waighty causes and when they consume the common treasury vpon their priuate and pompous lusts These sinnes of Princes and Rulers are euery where mightily cried out against by the Prophets of God in the holy Scriptures Now what are the sinnes of those that liue together in more equall estate and condition of life There are very many of them It is true for beside secret stealing and open robbing practised among men iniustice may be committed both in regard of other mens goods and commodities and also in regard of their owne and that also diuerse wayes in either respect First therefore which are the wayes whereby iniustice may be committed in respect of other mens goods and commodities First when we do negligently but much rather if vve should vvilfully damnifie or hinder them in any matter Secondly when vve do any way get out of their hands any part of that vvhich we haue no right vnto Thirdly when we detaine or keepe in our owne hands any part of that which belongeth vnto them But most of all when any do vtterly alienate the title of inheritance from the right heire thereof Of the first of these points of iniustice we haue two instances giuen vnto vs the one of wilfulnesse the other of negligence Exod. 22. verses 5.6 Let vs come to the second point How may iniustice be committed in getting other mens goods out of their hands This may be practised many wayes Shew how In buying or selling letting or hiring borowing or lending paying wages or doing of worke in exchange of commodities in partnership or in any other lawfull kind of contracting
poore which be in want Fourthly in respect of common society Let vs therefore consider of these things seuerally And first what is the equity of this Commandement in respect of God himselfe Seeing God is the God of righteousnesse and of all equity and iudgement it cannot be but it must needs be very iust and equall that he should command his people all iustice and iudgement and that he should forbid them the contrary The Equity And likewise because he hauing the soueraigne right of all things in his owne hand hath in most excellent vvisedome distributed and disposed to euery man his seuerall portion as was answered afore concerning the ground and foundation of the righteousnesse of this Commandement The Lord in the vnequall distribution of the riches of this world followeth the same course which he holdeth in all other of his workes There is a differing glory of the heauenly creatures so there is of the earthy in the seuerall kinds thereof He giueth to the rich abundance that the poore may therein behold his bounteous mercy he giueth to the poore lesse to some very litle to other as it were nothing at all in comparison of the rest that both poore and rich might behold their owne sinne and by sinne their vnworthinesse of the least benefit of this life God maketh not all poore because he would haue some to relieue and succour the rest he maketh not all rich because then none should be humbled through want c. Now therefore in the second place what is the equity of this Commandement in respect of those that be owners and possessors of the wealth of the world Because God hath not so passed away his right and interest vnto them but that the fee-simple as it were remaineth still in himselfe alone The rich therefore are but as stewards to God that they may giue to euery one their due portion on the Lords behalfe according as they shall stand in need It is true he hath not giuen to any man his riches that he should consume them according to his owne corrupt will and lust but according to the will of God who is the soueraigne Lord and possessor of them It followeth in the third place that you shew what the equity of this Commandement is in respect of those that be in present want Because albeit God might in his iustice altogether withhold euery blessing of this life both from poore and rich yet besides that he hath commanded the rich to deale liberally vvith the poore he himselfe vndertaketh to be a foster-father to prouide for them vpon condition that they will patiently beare their wants diligently follow their callings and in all things deale truly and iustly vvith all men To this purpose it is that God calleth himselfe in speciall maner the father of the fatherlesse and of euery one that is destitute though he be indeed the generall foster-father of all mankind Such therefore is the equity of this Commandement in respect of God himselfe and also in respect of the rich and of the poore considered a part by themselues Now in the last place what is the equity of it in respect of common society The Lord God as pleaseth him doth oftentimes for iust causes knowne to himselfe make the rich poore and the poore rich and therefore great equity that they vvhich be rich now should relieue and succour those that be presently poore that the poore againe whosoeuer from among them shall be made rich may likewise relieue and succour such as shall be impouerished by the hand of God vvhether they themselues or any of their posterity as it often falleth out vvithin a fevv generations yea sometime in one and the same age This is that equity which the Apostle Paul reasoneth from that he might moue the faithfull Corinthians who were for the present more wealthy to helpe the afflicted Christians at Ierusalem 2. Cor. chap. 8. verses 13.14.15 Reade also Prou. 27.24 and Psalme 113. Thus then the equity of this Commandement the argument whereof is true iustice and iudgement concerning our neighbours goods and our owne it is as you haue answered very manifold This Law of God therefore being so equall it followeth hereupon according to that which we haue seene concerning the former Commandement that all the curses threatned against the transgressions of it are likewise very equall and iust Let vs therefore now come to consider of them And that in the same order wherein the sinnes forbidden haue bene set downe and rehearsed not of all the particulars for that would be ouerlong for vs at this time but of the more generall heads and of the particulars which be more principall and chiefe among the rest so neare as we can In the first place what is the curse against the tyrant which openly violateth all iustice to worke his owne ambitious and licentious will which he maketh his soueraigne Law for the spoiling of other men of their goods to the enriching of himselfe Wo to thee that spoilest and wast not spoiled and dost vvickedly and they did not wickedly against thee saith the Lord by his holy Prophet Isaiah when thou shalt cease to spoile thou shalt be spoiled and vvhen thou shalt make an end to do wickedly they shall do wickedly against thee chap. 33.1 Reade also Hab. chap. 2.5.6 c. 12. and Prou. 21.7 The robbery of the wicked shall destroy them for they haue refused to execute iudgement What is the curse or punishment against the thiefe which maketh stealing as it were his professed practise and occupation to liue by In the ciuill course of Gods iustice in Israel it was for the stolen oxe restitution of fiue oxen and for the stolen sheepe foure fold restitution if the thiefe should haue killed or sold them because that is as it were the perfect conuiction of the theft But if the cattell should be found aliue vvith the thiefe then the Lord commaunded but double restitution Yet so as if the party could not make restitution either double or more as the cause should require that then he should loose his freedome and be sold for a bond-slaue This indeed is the Law of God as we reade Exod. chapter 22. verses 1.4 The same penalty of double restitution is layed vpon the thiefe that stealeth any thing out of a mans house as we reade in the same Chapter verse 7. Yet so againe as if the stealth be attempted in way of burglary and breaking vp of the house and that also in the night time he is put out of the protection of the Law as an outlawed man so as if he be slaine in his enterprise he that killed him is quit from murther The Curses the bloud of the thiefe is vpon his owne head verses 2.3 That manifold restitution therefore or for want of restitution the losse of libertie and this vile account of the thiefe his life in the case of burglarie shew that they are vnder the curse of God touching
liued with his parents he wrought diligently in the worke and labour of Iosephs occupation Marke chap. 6.3 And afterward vvhen the time vvas come that he should more immediatly do the vvill of his heauenly Father he hauing no house of his ovvne to hide his head in as vve reade Mat. chap. 8. vers 20. and painefully going about from place to place to preach the Gospell most vvillingly contented himselfe vvith that maintenance onely vvhich grevv vnto him as a fruite from his preaching no othervvise then as God moued the hearts of those that receiued spirituall comfort from him to minister of their outvvard things vnto him Luke chap. 8.2.3 This he did all the time wherein he went about preaching euen till as a reward from the hands of wicked men he was put to death and nayled to the crosse betweene two thieues which were crucified with him they counting him among transgressors as the Prophet Isaiah saith as if he had bene a most vnrighteous person though in truth as the same Prophet testifieth he neuer did anie violence neither practised any deceit as hath bene noted before out of the 53. chapter of his Prophesie And further also that our Sauiour Christ was free from couetousnesse we haue a principall and most euident proofe euen from the beginning of his entrance into the discharge of his publike ministerie at what time the Diuell tempted him most subtilly diuerse wayes and namely to ambition and desire of earthly glorie pompe dignitie and riches but he could not preuaile Behold therefore a singular proofe of our Sauiour Christ his perfect righteousnesse in his contentment with his poore estate patiently enduring hunger and thirst neuer vsing any vnlawfull meanes to relieue himselfe but rested vpon Gods prouidence by faith as is euident by his answere to the Diuell Man liueth not by bread only but by euerie word which proceedeth out of the mouth of God c. By this righteousnesse of our Sauiour Christ are we iustified from all our vnrighteousnesse against this Commaundement if we do truely beleeue in him and earnestly repent and labour after righteous dealing remembring that this is one principall end of our redemption and iustification Luke 1.75 and Titus 2.9.10.11 and 1. Pet. 2.24 And that all such as do thus repent of their vnrighteousnesse and beleeue in the name of Christ be iustified by him and are receiued into the fauour of God reade Acts 10.35 Reade also Leuiticus 6.1 c. Consider here of the thiefe repenting on the crosse Consider also the example of Zacheus Luke 19. Reade also Leuiticus chapter 24.18.21 with Numbers 5. verses 6.7 and Exodus 21.33.34.35.36 and chapter 22.1.2.3.4.5.6 c. Where also note that as a fruite of true repentance restitution is commaunded by God and practised of his seruaunts yea and that with some recompence in way of satisfaction in a ciuill course of iustice But what if a man knoweth not whome nor how many he hath iniured and is sorie for it and would gladly make restitution but he knoweth not how What is to be done in this case which is surely more or lesse the condition and case of vs all We must so much the more speedily breake off our former course and accordingly be so much the more carefull to practise both iustice and mercie then heretofore at any time vve haue bene This is indeed the blessed counsell of the Prophet Daniel to Nebucadnezzer that great robber and spoiler of the nations of the world chapter 4.24 O King saith the Prophet let my counsell be acceptable to thee and breake off thy sinnes by righteousnesse Anabaptists communitie of goods and possessions ouerthrowne and thine iniquitie by mercie and compassion toward the poore lo let there be an healing of thine error The like is the generall counsell and charge of the Apostle Paul to euerie vniust person yea euen to the pettie thiefe Eph. 4.28 Let him that stole steale no more but let him labour and worke with his hands the thing which is good that he may haue to giue vnto him that needeth And now onely for the conclusion of this Commaundement let vs after all the premises obserue as a truth most euident and cleare against all Anabaptistes that the Lord doth at no hand approue of their confused communitie of goods Nay this Commaundement leuelleth as it were the maine shot of the Lords ordinance to the vtter batterie and ouerthrow of it euen to the worlds end according to the perpetuitie of the force and power of this his expresse morall Law and Commaundement As touching the communion of goods which was among the Christians in the primitiue Church in the Apostles time it was no such as they imagine but onely the kindnesse and liberalitie practised among them was verie extraordinarily abounding to the releeuing of the common and great necessitie of the poore Christians The same God who wrought that abundant loue and liberalitie in them and yet preserued them from all barbarous and fantasticall confusion he for his mercies sake graunt that all true professors of his blessed and glorious Gospell may more and more honour it with daily increase of all liberall and kind dealing with like preseruation of the ground of iustice in that proprietie of goods and possessions which he by his good prouidence hath set and determined among his people Amen The ninth Commaundement of the Law of God now followeth Which is that Thou shalt not beare false witnesse against thy neighbour The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thahhaneh vsed in this Cōmandement properly signifieth to answer as though the Lord should say thou shalt not answer false witnesse that is thou shalt not beare false witnesse when thou art demanded to testifie any truth which thou knowest and oughtest of loue and dutie to make known for the benefite of anie neighbour Word◠interpreted After the former Commaundement therefore of righteous dealing followeth now the Law of true speaking according as they are in the same order rehearsed in diuerse other places of holy Scripture and namely Leuiticus 19.11 Psalme 15.2 and Psalm 119. verse 138. Ephes 4.24.25 and chap. 5.9 For the vnderstanding of the which Commaundement ye may remember that ye were taught that three things are to be considered Which are they First vvho is to be reputed and taken for a mans neighbour Secondly vvho he is that must not beare false vvitnesse Thirdly vvhat it is to beare false vvitnesse Touching the first of these points whom haue you learned that we ought to repute and take for our neighbour I haue learned that this vvord neighbour comprehendeth euerie one vvithout respect of persons concerning vvhom vve haue iust occasion to yeeld our testimonie in any matter vvhich on his behalfe is called into question So it is and thus generally is the same word neighbour to be vnderstood in the sixt seuenth and eight Commaundements going before although it is not expressed till now Thou shalt not murther any neighbour c. that
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
flesh they find force in our members to bring foorth fruite vnto death In which respect also it is said that the old Testament as the Apostle speaketh allegorically is Agar of Mount Sinai which gendreth vnto bondage Gal. 4.24 That the same sinne also quencheth yea without the greater grace vtterly hindereth all goodnesse and vertue reade Gal. 5.17 The flâ—sh lusteth against the Spirit and the Spirit against the flesh and these are contrary the one to the other so that ye cannot do the same things that ye would Reade also the places alledged after the former answere 2. Tim. 2.22 Iames 4.1 and 1. Pet. 2.11 Wherefore not without cause in respect of this sinne especially doth the Apostle cry out bewailing himselfe as being in the estate of a miserable man subiect to death yea to eternall death without Christ as we haue seene before This euill of coueting is of it selfe a miserable punishment for it maketh vs more restlesse and vnquiet in euery want and trouble then are the brute beasts It blindeth our eyes so that hauing many blessings it is with vs as though we enioyed none at all Yea it turneth blessing it selfe to be a curse vnto vs by reason of our vnthankefulnesse By reason of this secret euill it commeth also to passe that there be many great iudgements of God in the world and those also vpon diuerse particular persons whereof we can see no reason For a man may be in outward shew of commendable cariage among men and yet before God who seeth the heart and trieth the reines the same person may iustly be odious before God because of his hypocrisie and dissimulation or desire of vaine-glorie and praise c. Yea a man may thinke himselfe worthy to be preferred before many of his neighbours and yet be reiected of God because of his deceiptfull heart So we reade Prou. 16.2 Ier. 17.9 and Luke 16.15 Reade also Prou. 15.26 and Zach. 8.17 compared with Prou. 28.6 Better is the poore that walketh in his vprightnesse then he that peruerteth his wayes though he be rich Thus therefore we may generally see the transgression of this Commandement to be highly displeasing in the sight of God and that it is the originall sping as it were of infinite curses yea that it is a grieuous curse and a very bitter punishment in it selfe if we could rightly discerne of it But shew if you can something more particularly what is the proper curse of God against the transgression of it And shew it also by some more particular and expresse testimony Whereas it is a very heauy curse and plague of God for any to be giuen ouer to sinne and so to haue one sinne punished by many other as our Sauiour Christ giueth vs to vnderstand in that he teacheth vs to pray Leade vs not into temptation this most heauy curse and punishment doth especially belong to the transgression of this Commaundement vpon all those that make no conscience to resist the first thoughts and motions of sinne It is very true they which resist them not must needs be led captiues seeing they that striue earnestly cannot without some difficulty nor altogether without some foile preuaile and ouercome But I speake as touching inward foile and captiuity of thoughts at vnwares for a time according to that of the holy Apostle Rom. 7.23 and 2. Cor. 12.7.8.9 Neuerthelesse as in the same places it appeareth God in mercy both pardoneth and assisteth the weakenesse of those that do vnfainedly resist Onely he accurseth and punisheth them that dissolutely giue place to their lust and suffer themselues to be mis-led by it What proofe haue you of this In the 106. Psalme verses 14.15.16 it is vvritten of the Israelites that they lusted vvith concupiscence in the vvildernesse and tempted God in the desert Then he gaue them their desire but he sent leannesse into their soules And in the beginning of the 2. chapter of Micah The Blessings Woe to them saith the holy Prophet that imagine iniquity and worke wickednesse vpon their beds when the morning is light they practise it because their hand hath power And they couet fields and take them by violence and houses and take them away so they oppresse a man and his house euen man and his heritage Therefore thus saith the Lord Behold against this family haue I deuised a plague whereout ye shall not plucke your neckes and ye shall not go so proudly for this time is euill And Isa chap. 57.17 For his wicked couetousnesse I am angry vvith him haue smitten him saith the Lord I hid me was angry yet he went away and turned after the way of his owne heart Reade also Habbak 29.10.11 And the heauy imprecation of the Apostle Peter against Simon the sorcerer of Samaria He sheweth there that some great iudgement did hang ouer his head for that he gaue place to his wicked thought imagining that the gift of God might be obtained with mony Acts chap. 8. verses 18.19.20.21.22.23.24 And generally concerning the euill thoughts of the wicked we reade Psal 94.11 The thoughts of man are vanity Psal 146.4 The thoughts of the wicked shall perish Thus much of the curse against the transgression The blessing of obedience to it commeth now to be examined What is the blessing which God hath promised to the obedience of it If in stead of wishing and coueting froÌ„ our neighbors any thing which is theirs we would inure and acquaint our harts to blesse God for that portion of his good blessings which we do enioy our selues and for euery good and comfortable coÌ„modity wherewith God of his mercy hath blessed them it should surely come to passe that beside singular inward peace which wold from thence arise to our conscience we should find the like open blessing from the hand of God which God hath promised to secret prayer that is to say he would reward vs openly Yea no doubt he would blesse vs both openly and secretly with outward blessings spirituall blessings with the good things both of this life and also of the life to come For God who hath promised all things to godlinesse 1. Tim. 4.8 will not deny any thing to that good and holy disposition of the mind which by the worke of his grace is as the ground of godlinesse in vs and from the which true godlinesse cannot be separated As euill thoughts motioÌ„s make way for al curses to enter in as was answered before so doth inward sincerity vprightnesse and purity of heart holy thoughts meditations counsels desires and purposes they through the mercies of God do open the windowes of heauen as it were a key to cause all blessings to descend downe vpon the heads of all the true seruants of God according to that we reade Prou. 10.6 Blessings are vpon the head of the righteous And there are many places of the holy Scriptures the testimonies whereof tend to this purpose as you haue bene further instructed I would haue