are now to proceede let vs consider of it there In which words therefore is this negatiue part contayned In these Neither thou shalt do anie vvorke nor thy sonne nor thy daughter thy man seruant nor thy mayde nor thy beast nor the stranger that is within thy gates From these words let vs consider first what is generally forbidden in this Commaundement and then more specially what is the charge of all gouernours Sinnes forbidden I demaund therefore in the first place what are the euill things forbidden in this Commaundement First all those bodily labours belonging to this life which not being necessarie would by our intermedling with them either altogether withhold or at the least hinder vs in the spirituall sanctification of the Sabbath yea he forbiddeth all worldlinesse of mind yea all negligence and improuidence in not preuenting euerie such hinderance so farre as we may by anie good circumspection foresee Much more doth the Lord forbid all vaine games and pastimes yea such moderate exercises of bodily recreation or harmlesse sporting and delighting of the mind which at some other times he will tollerate and beare withall Most of all doth the Lord forbid all practise of idolatrie and false worship vpon his Sabbath together with the institution of any other holyday or Sabbath by mans deuice and al that excesse wantonnesse and riot which vsually accompanieth the same Finally he forbiddeth all vnfruitfulnesse in the exercises of his owne true seruice and worship that is when we profite not thereby in knowledge faith and repentance Now let vs come to the speciall charge which the Lord layeth vpon those that haue gouernement ouer others touching the sanctification of the Sabbath And first of all seeing the Lord layeth this speciall charge vpon all gouernours aswell publike ouer common wealths churches as priuate ouer families Why doth he direct his speech and the forme of his charge more expresly to fathers and maisters of the priuate family rather then to the other Because hovvsoeuer the establishment perfection and glorie of holy and religious gouernement is in the hand of the publike gouernour yet the ground and foundation of it resteth in the wel ordering of the family vvhich also in the order of nature it selfe is before the gouernement either of the Towne Citie or Countrie This indeede is euident from the order of Gods creation and from the course of his proceeding in rearing vp a Church vnto himselfe from the beginning As the priuate family is in order of nature before the towne or citie Speciall duty of Gouernours so particular persons haue bene conuerted and turned to God before cities countries and nations Neuerthelesse so soone as Kingdomes were gathered to the Lord he gaue the principall charge to the King for the generall sanctification of the Sabbath Reade Ieremie chapter 17.20 Read also Isa 49.22 and Psalme 102.13 c. 18.21 Now let vs consider the excellent reason of this the Lords most graue and weightie charge And first why doth he beginne with the maister himselfe First that he may know whosoeuer he be whether maister of a greater or lesser family that he must giue an account of his gouernement to God of vvhome he hath receiued it vvho is the great Maister and commaunder both in heauen and in earth vvho also vvill streightly inquire not onely hovv ciuill and iust but much rather hovv holy and religious his gouernement hath bene Secondly that he may vnderstand that the Lord requireth that he do not onely commaund his sonnes and his houshold but also that he go before them in his ovvne practise and example Thirdly because if he were not brought to conscience of his ovvne dutie first he might by the abuse of his authoritie frustrate all the holy care vvhich might happily be begunne in his children and seruants by vrging them to do othervvise then the Law of God and their consciences vvould permit them Finally that both seruants and children and straungers vnderstanding hovv streight a charge the Lord giueth to gouernours herein they might be induced the more vvillingly to yeeld to this his holy appoyntment or othervvise that they might knovv that they are no vvayes iniured though they should against their vvils euen by ciuill or domesticall correction be constrained and compelled thereunto These are the reasons indeede and they are verie worthie in either respect to be diligently obserued both of gouernors and also of those that are to be gouerned euen as we would looke for anie comfort before the Lord at the great day of his dreadfull iudgement For when God will bring euerie worke vnto iudgement with euerie secret thing whether good or euill Eccles 12.14 how can we thinke that anie shall escape who shall neglect the gouernement of those that belong to their charge But here some will likely demaund why in this charge for the religious ordering of the family there is no mention made of the wife as though she had no part in this gouernement What may be the reason hereof It is easily presupposed of all that according to Gods ordinance the husband and the vvife must be one and vvithout all iarre mutuall helpers specially for the furtherance and aduancement of religion in their owne hearts and among all that belong vnto them It is true they ought to rule with ioynt authoritie howsoeuer it is the wiues part so to rule as it may appeare that she is willingly subiect to her husband And chiefely her helpe is to be yeelded for the gouernement of her daughters and maid-seruants according to the example of Queene Esther chapter 4.16 Reade also Prouerbes 31.15.27 and 1. Timothie 5.14 and Ieremie 9.20 Reade also how the Lord will haue the mother or dame and mistresse respected in gouernement Leuiticus chapter 19.3 and Deuteronomy 21.18 c. and Genesis chapter 16.5.6.7.8.9 and chapter 20.9.10.11.12 It is time that we come to consider of those that are vnder gouernement in the familie Why are parents so specially charged with their children for their sanctification of the Sabbath that is to say as touching so manie of them as be of vnderstanding To admonish them of that vvherein they ought chiefly to manifest and exercise their right godly and parent-like affection toward them This verily doth consist chiefly in their loue and desire of the sanctification of their soules and by that care which they haue in the vsing of the meanes which serue thereunto that is so farre as they be carefull to bring them to the loue and liking of the word and worship of God and to trayne them vp in the religious sanctification of the Lords holy Sabbaths We come to the seruants Why are they also expressely mentioned To shew that maisters of families ought in a second degree to extend their parent-like affection euen toward their seruants also in a tender care and desire of their euerlasting saluation Very true for not withstanding they are seruants to their maisters yet they are children still in respect
perceiueth not the things of the spirite of God for they are foolishnesse vnto him 1. Cor. 21.14 neither can he know them because they are spirituallie discerned And againe 2. Cor. 3.5 We are not sufficient to thinke any thing pertaining to the kingdome of God as of our selues The Greeke word icanoi may well be Englished 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that also more significantly to the purpose of the Apostle Naturall knowledge insufficient VVe are not fit nor haue no aptnesse c. But can we not by the light of our naturall vnderstanding know God by looking as it were in a glasse vpon that wisedome and power of his which shineth in his creatures nor be sufficiently prouoked by his accustomed goodnesse powred forth vpon vs in them to know and beleeue in him to loue feare worship and serue him to his honour and glorie and to our owne saluation No neither but we are so much the rather left without excuse before God because we through the dimnesse of our naturall sight knowing him but weakely and vnperfectly by his creatures cannot neither are desirous to bend our hearts and minds worthily to glorifie him as God It is true for so the Apostle Paul teacheth Rom. 1.20.21 and 1. Cor. 1.21 I aske therefore where that knowledge and faith which is sufficient for saluation and to the perfect guiding of vs in the right way of glorifying God here in this life is to be found Deut. 4.2 Pro. 30.6 Psal 105. 2. Tim. 3.15 Onely in the holy Scriptures and written word of God wherof it is said Thy word is a Lanterne to my feet and a light to my steps And againe the holy Scriptures are able to make vs wise vnto saluation through the faith which is in Christ Iesus Which are those holy Scriptures you speake of The bookes of Moses the Prophets and the Psalmes in the old Testament and the writings of the Euangelistes and Apostles of our Lord Iesus Christ in the New So indeed doth our Sauiour Christ deuide the holy Scriptures of the old Testament Luke 24.44 How many are the bookes of Moses They are fiue Which are they The first is called Genesis The second Exodus The third Leuiticus The fourth Nombers The fift Deuteronomy Which are the bookes of the holy Prophets First there are foure more larger then the rest Isaiah The holy Scriptures the onely ground of Catechisme and which they be Ieremie Ezechiel Daniel And then there be other twelue which are called the lesser Hosea Ioel Amos Obadiah Iona Micah Nahum Habbakuk Zephaniah Haggai Zechariah Malachi Malachie being the last of the Prophets endeth his Prophesie with foretelling the comming of Iohn Baptist wherewith the Euangelistes do begin the writings of the new Testament And thereby it appeareth that both the Old Testament and the New are one intire Scripture giuen by the same Spirit But we must needes vnderstand more vnder the name of the Prophets then these 16. which you haue alreadie rehearsed or else the diuision of our Sauiour Christ shold not comprehend all Shew therefore furthermore how manie be remaining of them and which they be There are also 16. bookes of them that is to say One of Ioshua One of Iudges One of Ruth Two of Samuel Two of the Kings Two of the Chronicles One called Esra Another Nehemia The booke of Esther The booke of Iob. The Prouerbes of King Salomon Ecclesiastes or the Preacher And the Song of Songs Of the Old Testament the booke of the Psalmes onely remaineth the which in the Hebrew is deuided into fiue partes How manie are of them in all The whole number of them is one hundreth and fiftie These are the holy Scriptures of the Old Testament shew likewise which be the bookes of the New Testament and first how manie are the writings of the Euangelistes VVhich be the holy Scriptures They are foure which be called after the names of those that wrote the most ioyfull Historie of the Gospell of our Sauiour Christ Who are they Mathew Marke Luke and Iohn Of these holy Euangelistes Luke wrote also the booke following next after them called the Actes of the holy Apostles and Iohn the last booke of the New Testament called the Apocalypse or Reuelation of Iohn the diuine But beside these writings of the New Testament there are one and twentie seuerall Epistles or letters contained in the same which partly the same Apostle Iohn and beside him some other of the Apostles and holy ministers of the Gospell wrote entitled either to whole Christian Churches or to certaine particular Christians of speciall calling and note in the Church of God Shew which those Epistles or holy letters are Of the Apostle Paul who wrote specially to the Churches of the Gentiles We haue one written to the Romanes Two to the Corinthians One to the Churches of Galatia One to the Ephesians One to the Philippians One to the Colossians Two to the Thessalonians Two to Timothie One to Titus One to Philemon Next vnto these is one written more specially to the Christians of the Iewes called the Epistle to the Hebrewes without any name of the writer of it And some other of the Apostles who wrote indeed for generall instruction both of Iewes Gentils in which respect their Epistles are called generall we haue One of Iames. Two of Peter Three of Iohn And one of Iude. Neuerthelesse Iames and Peter write with speciall directiō to the Christian Iewes This well agreeth to Peter who was the Apostle of the Circumcision that he should write to the Iewes as it doth vnto Paul to write specially to the Gentiles seeing that he was the Apostle of the vncircumcision And thus we see which are those holy Scriptures both of the Old and New Testament which aboue all other writings haue this chiefe and most honourable prerogatiue ascribed vnto them according to that which was answered that they onely are able to make vs wise vnto saluation and to guide vs perfectly in the right way of the holy worship and seruice of God to the glorifying of his name here in this present world What is the reason hereof Because these holy Scriptures onely are in most singular manner and more immediately then anie other writings giuen by God himselfe either by the ministerie of Angels from heauen in the hand of a Mediator which is Christ Iesus the eternall sonne of God or by the same Mediator himselfe manifested to the world in the nature of man or else by diuine inspiration in the ministerie of men like to our selues though specially chosen and sanctified of God to be his most holy Scribes and Secretaries to the same end What proofe haue you for these things In the 19. verse of the 3. chapter to the Galatians and in the 2. verse of the 2. chapter to the Hebrewes also in the beginning of the same Epistle in the 1. verse and in the 2. Epistle to Timothie the 3. chapter 16. and
a reasonable fee. The duties of the Phisition or Surgion are that first he seek out the disease of his patient that then he minister the most fit medicines that he pray for a prosperous cure that he accept of a competent reward The duties of such as exceede other in number of yeares or in measure of gifts and graces are that they helpe the rest with their godly aduice and counsell and that they go before them as good patternes in all wise and holy conuersation Reade Titus chapter 2.1.2.3 and Psalme 107.32 These are the duties of superiours toward their inferiours But what if they do not their duties as they ought but deale dishonourably c. are inferiours then discharged of dutie so that we stand not thenceforth bound to honour our parents Princes c. according to their seuerall places and degrees of honour which God hath bestowed vpon them Albeit if they be very wicked specially against the true religion of God we cannot euery way and so fully honour them as if they did performe the duties of their places to the honour and glorie of God neither indeede are they worthie of it yet for the Lords sake How honour worship due to men differeth from that which is due to God and in dutifull regard of his commaundements and ordinances in so much as all the powers that be are ordained of God we stand bound so farre to honour them as we do not dishonour him to obey and bow to them so far as vve do not disobey and lift vp our selues against him Yea euen in all things are we to submit our selues to them so as in nothing we rebell against him we must be thankefull to them so farre as we shew not our selues vnthankefull to him And aboue all things we must remember to pray earnestly to God for the most wicked of them that it might please him of his infinit mercie to turn their harts and to giue them grace to do their duties faithfully that so they may haue more worthie honour both before God and men But as touching all humane infirmities of those that be otherwise both good and godly it is the dutie of euerie one patiently to beare with them yea as much as we may to couer and hide them that they breake not forth to their dishonour eyther among our selues or in the sight or hearing of anie other It is true as we are instructed from the example of Sem and Iapheth Gen. 9.23 And further touching wicked Kings and Princes that it is our duties to pray for them we learne from the Apostles who so charged Christians to do while yet they were enemies to the Gospell Neuerthelesse if they commaund vs any thing contrarie to the word of God we must obey God rather then man For in that respect we haue no father king or maister c. but God alone c. Here might we come to the negatiue part of this Commandement but for the remouing of a certaine scruple I pray therefore let vs stay our course awhile seeing it giueth occasion of a very good and necessarie instruction In so much as all honour belongeth vnto God and we are commaunded to worship him alone Matth. 4.10 1. Tim. 6.15.16 c. yea in this respect Peter reproueth Cornelius for bowing downe very low to declare his honourable and reuerend estimation of him Acts 10.26 And Reuel chap. 19.10 and againe chap. 22.8.9 euen the Angell of Christ reproueth Iohn twise for bowing downe low to giue honour vnto him and biddeth him worship God How honour and worship due to God differeth from honor and worship due to mē And Iob 32.21.22 I may not giue titles to man c. How therefore may we account anie men honourable and worshipfull accordingly yeeld them the outward gestures and titles of honour and worship and yet not defraud God of that which is proper and due vnto him To the clearing of this point we must necessarily put a great difference betwixt diuine honour and worship which is onely proper to God and ciuill honour and worship which God himselfe permitteth yea commaundeth to be yeelded of man vnto a man Shew what that difference is We honour and vvorship God immediatly for his owne sake that is to say we bow the knees both of our bodies and also of our soules before him and we are most humble and hearty sutors vnto him in all things according to his will with sure trust and confidence in his mercie and with an acknowledgement euen from the bottome of our hearts that he onely is of most high and excellent maiestie aboue all superioritie and degree either of earthly Prince or heauenly Angell and so consequently we acknowledge him worthy more reuerend honour and vvorship then can possibly be yeelded to him of our selues or of anie of all his creatures But all the honour and worship vvhich vve giue vnto men vve yeeld it onely in and for the Lord that is to say although vve bow not onely the knees of our bodies but also the affections of our mindes and spirits before them as in the sight of God and though as our necessities duties require we do somtimes make our humble sutes supplications to them neuertheles we knowing that as our honor worship toward God is alwaies too short and fayling so this vnto men may be excessiue too much therfore vve alwaies retayne and hold this perswasion in our hearts that euen our highest superiours here vpon earth are but the instruments of Gods goodnesse toward vs from heauen though indeed they be his very honourable instruments that all their power is limited according to the good pleasure of his diuine vvill Neither do vve yeeld vnto them or aske of them or feare and expect from them any thing which God hath reserued as proper and entire vnto himselfe Sinnes forbidden This is a true difference indeed and if you shall expresse this last point by some particulars you shall make the whole matter much more plaine Rehearse therefore some of those things which God hath reserued wholly to himselfe and are onely to be sought and expected from him We do not seeke to anie earthly Superiour or Power whether parent or Prince or anie other for the gifts and graces of Gods Spirit nor for the inheritance of his heauenly kingdome no neither do we seeke to them for health and preseruation in time of plague and sickenesse nor for fruitfull seasons and plentie in the time of dearth and famine c. but to God onely as the author and giuer of them If they wrong vs God is righteous and will do vs iustice though they shold kill our bodies yet God will saue our soules Hitherto of the affirmatiue part of this fift Com. of almightie God the God of all diuine honour worship and glorie Now on the contrarie what are the euils and transgressions which the Lord forbiddeth in it c. The Lord hauing in this
and slaunderer c. Psalm 140. in the 9. verse thus we reade Backebyters shall not be established vpon the earth euill shall hunt the cruell man to destruction Yea and by that which we reade in the 15. Psalme we may perceiue that this sin is as a barre against all such that they cannot enter into the kingdome of heauen And beside by that we reade Psalm 101. verse 5. we may see they are such a kind of people as are not to be suffered in a godly family or Christian common wealth And further concerning the ciuill punishment of the slanderer in the common wealth of Israell to wit in the case of the slaunder of a virgin touching her virginitie reade Deuter. chap. 22. verse 13. c. to the 19. verse Thus then the curse is great against false witnesses lyers and slaunderers Is there anie curse also against them that conceale that truth which of dutie they ought to disclose and vtter It is said of such that they shall beare their iniquitie Leuit. chap. 5. the 1. verse Now surely if iniquitie be vpon them the punishment will follow if it be not preuented by repentance and by humble supplication to God for the pardon and forgiuenesse thereof But let vs proceede What is the curse against him that doth discouer the secrets of his neighbour which he ought of loue and faithfulnesse to haue concealed He that dealeth thus shall worthily loose his chiefe friend according to that we reade Prou. 17. verse 9. He that couereth a transgression seeketh loue but he that repeateth a matter separateth the Prince And chapter 25.9.10 Debate the matter with thy neighbour and discouer not the secret to another least he that heareth put thee to shame thine infamy cease not Thus reproch is punished by reproch The curse of him that flattereth and dissembleth with his neighbour is yet behind What proofe haue you that such are accursed The curse saith king Salomon shall be imputed to him that blesseth his friend with a loud voice rising early in the morning to do it Prou. 27.14 And Iob chap. 17. vers 5. The eyes of his children shall faile that speaketh flatterie to his friends Or thus The eyes of those that giue themselues to flatter sooth vp their friends they shall faile Such is the curse of the flatterer euen of such who as was said before rise vp early to do it as it is written of Absolon that he did 2. Sam. 15.2 Reade also Prou. 12.2.3 Now what is the curse of him that rashly mis-iudgeth his neighbour and mis-construeth his words and deeds interpreting them in the worst part Iudge not saith our Sauiour Christ that ye be not iudged for with what iudgement ye iudge ye shall be iudged and with what measure ye meat it shal be measured to you Mat. 7.1.2 Our Sauiour Christ speaketh of this no doubt as of a iust punishment of God vpon all rash iudgers Wherfore seeing he thus ordereth the hearts of men shall we not much rather suppose that he himselfe will vse seueritie of iudgement against such rigorous censurers What is the curse against those that refuse to hearken to instruction that so by leading a faithfull and godly life they might get them selues a good name The iust and due curse hereof is shame and reproch both before God and man Such indeed is the fruite of a licencious life Prou. 5. verses 12.13.14 and chap. 10.7 The name of the wicked shall rot And chap. 13.18 Pouertie and shame is to him that refuseth instruction Read a fearefull imprecation in that respect Psal 109.13.14.15 reade also Eccles chap. 11.9 Shew likewise what the curse is against such as forsaking the wayes of God refuse to hearken to instruction rebuke for the recouerie of a good name Instruction is euill to him that forsaketh the way and he that hateth correction shall dye The Blessings Prou. chap. 15.10 and vers 32. He that refuseth instruction despiseth his owne soule and chap. 29.1 A man that hardeneth his necke when he is rebuked shall suddenly be destroyed and cannot be cured Reade also Matth. 12.43.44.45 and 2. Pet. 2.20.21.22 Hebr. 6.4.5.6.7.8 and chap. 10.26.27 But we haue witnesses enough And thus we may also yet further perceiue how the Lord accursing all vntruth against a mans neighbor in matters of this life must needs much rather hold those accursed which lye vnto himselfe or beare false witnesse more directly to the falsifying of the rruth of his diuine will and doctrine to the speciall dishonour of his name and to the perill of mens soules Of the curse of such as lye vnto God consider from the example of Ananias and Sapphira Act. 5.3.4.5 c. And of such as speake lyes and teach false doctrin through hypocrisie reade 1. Tim. 4.1.2.3 Reade also Deut. 13. and Ierem. 23. and chap. 28.15 Ezek. chap. 13. Reuel chap. 19.20 and chap. 20.10 and chap. 22.18.19 Reade also Numb 14.37 Those men that did bring vp that vile slaunder vpon the land shall dy by a plague before the Lord. But this consideration doth more properly belong to the curses against the transgression of the first Table where also it hath bene considered of Let vs therefore leaue this point and come to the blessing which God hath promised to the obedience of this Comm. And first of all what is the blessing of the true and faithfull witnesse before a Magistrate as also of him that hath a general care to speake the truth from the heart The Lord assureth all such that they are the true members of his Church here and that they shall for euer rest with him in his heauenly kingdome and neuer be cast out or remoued as we reade in the 15. Psalme This surely is an excellent Scripture most comfortable to the purpose as we haue lately heard from the sermons made vpon it Read also Prou. 12.19 and verse 22. and chap. 21. vers 28. Shew in the next place what the blessing of such Iudges and Magistrates is whosoeuer be truely carefull to examine witnesses diligently that according to a true testimonie they may iudge truely Mercie and truth preserue the King as we reade Prou. 20.28 and chap. 24. vers 25.26 To them that rebuke the wicked shall be pleasure and vpon them shall come the blessing of euerie good man They shall kisse the lips of him that answereth vpright words Here are three notable blessings bound vp as it were a threefold cord twined together The safetie of the estate of the king in his princely royaltie Much inward ioy and comfort of conscience great pleasure as it is called And the louing and reuerend subiection of the people noted by their prayers to God for them and by the kissing of their lippes which are speciall fruites and tokens of speciall loue Reade also Prou. 29.14 The blessing thus promised to the King as to the head and chiefetaine of the common wealth descendeth no doubt vpon euerie inferiour Magistrate as vpon
but he that feareth the Commandement shall be revvarded And chap. 19. verse 16. He that keepeth the Commaundement keepeth his ovvne soule The gâ— blessâ—â— curse of 〈◊〉 Law but he that despiseth his vvaies shall dye And againe chap. 29.18 Where there is no vision the people decay but he that keepeth the Lavv is blessed And Isa chapter 1. vers 19.20 If ye consent and obey ye shall eate the good things of the land but if ye refuse and be rebellious ye shall be deuoured vvith the svvord for the mouth of the Lord hath spoken it Reade also the like Iob. 36.11.12 And againe Isa chap. 3. vers 10.11 and Psalm 58.11 Reade also Genes 4.7 In these and such like sentences are both the curse and the blessing most briefly comprehended that euerie one might easily remember them Reade Ioshua 22.18.20 and Deut. 27. the last verse The curse is briefly noted apart More largely the same are laid foorth together Deut. 11. vers 26.27 c. and chapter 30. from the 8. verse to the end Reade also Iob chap. 22. vers 15.16 c. to the end And Psal 50. the whole Psal and Ier. chap. 7. And Rom. 2.5.6.7 c. 16. In these and such like places of holy Scripture the more large declaration of the curse and blessing is contained But as you may remember there were some other places and proofes to this purpose recited wherein the generall curses and blessings are most largely described Which places and proofes were they They are the vvhole 26. chap. of Leuiticus and likevvise the vvhole 28. chapter of Deuteronomie These whole chapters indeed being very large chapters are replenished with recitall of the manifold blessings which God assureth to all that will obey his Law and of all kind of curses theatened against the disobedient and rebellious But beside these kinds of testimonies there were other proofs alledged which did set forth the generall curse apart by it self and likewise the generall blessing Such as are concerning the curse Hosh 4.1.2.3 Heb 2.2 And concerning the blessing Psal 19.11 and Luke chap â—â— 28. And Hebr. 11 6. Reade also Philip. 4.8.9 After this manifold declaration of the curse and blessing we came to the proofe of our generall corruption and disobedience whereby we haue made our selues void of the blessing and iustly subiect to the curse Mans generall corruption and disobedience to the Law What proofes were they They are such as we reade Psalm 14. and Rom. chapter 3. vers 9. and so forth to the 21. verse and verse 23. There is no difference all haue sinned and are depriued of the glorie of God And Ephes ch 2. vers 3. All are by nature the children of wrath To this purpose also was rehearsed a declaration of the speeches which vsually all such as be not renued and sanctified by Gods grace do cast forth both generally and particularly in contradiction to the righteousnes of the whole Law and of euerie Commaundement of it When obedience to the Law of God is generally vrged why say some do ye thinke that none shall be saued but such as shall liue so holily as you would make vs beleeue we must I warrant you there shall be but a few saued then c. VVe are no Angels say some I am no Saint saith another I cannot liue so streight a life saith the third I should dy quickly if I shold want my merry pastims my pleasant copesmates c. And I warrant you say manie if all were knowne they that are thought to liue so holily are as bad as the worst c. The like are the particular contradictions which were recited concerning wicked speeches against the righteousnesse and obedience of euerie Commaundement After these things did follow on the contrarie the generall proofes of the perfect obedience of our Sauiour Christ wherby all that do truely beleeue in him and repent of their sinnes be deliuered from the curses and made partakers of the blessings can you now call to mind which they were Diuerse proofes for the confirmation of this point were alledged out of the Gospell written by the Euangelist Iohn as namely out of the 4. chap. vers 34. where our Sauiour Christ professeth of himselfe that it was his meate to do the will of him that sent him that is of his heauenly Father and to finish his worke And chap. 8.29 I do alwaies those things that please him And verse 46. in the same chap. Which of you saith he to the malignant Iewes can rebuke me of sinne And vers 55. I know my father and do keepe his word And chapter 12. verses 49.50 I haue not spoken of my selfe but the Father which sent me he gaue me a Commaundement what I should say The glorious and fearefull maner of the publishing of the Law and what I should speake And I know that his commandement is life euerlasting the things therefore that I speake I speake them so as the Father said vnto me And chap. 14.31 As the Father hath commaunded me so I do Hereof God the Father of our Lord Iesus Christ himselfe giueth a most solemne testimonie at his Baptisme from heauen saying This is my beloued Sonne in whom I am well pleased Matth. 3.17 and againe chap. 17.5 at his transfiguration And the same 2. Pet. 1.17.18 Reade also the testimonie of Iohn the Euangelist 1. Epist 3.5 and of the Apostle Peter 1. Epist 2.22 and of the Apostle Paul 2. Cor. 5.21 and in the Epistle to the Hebr. chap. 7.26 Finally it is in many places testified as we haue alreadie seene that he is called the Lord our righteousnesse yea euen in his childhood he saith to his mother Ioseph Knew ye not that I must be about my fathers busines Luke 2.49 And at his Baptisme It becommeth vs to fulfil all righteousnesse Matth. chap. 3.15 VVe are now come to call to remembrance that which was deliuered from our text as it followeth after the words of the Law from the 18. verse of our 20. chap. of Exodus to the 21. verse of the same But first of all I wold haue you make rehearsall of the words of the text VVhich are they Immediatly after the publishing of the words of the Law it followeth thus in our text And all the people saw the thunders and the lightenings and the sound of the trumpet and the mountaine smoking and when the people saw it they fled and stoode a farre off And they said vnto Moses Talke thou with vs and we will heare but let not God talke with vs lest we dye Then Moses said vnto the people feare ye not for God is come to proue you and that his feare might be before you that ye sinne not So the people stood a farre off but Moses drew neare vnto the darkenesse where God vvas What were you taught to obserue and mark froÌ„ these words We vvere taught to obserue these three things First in hovv glorious and fearefull a manner