most plentifull manner open his storehouse and as it were setteth out his most precious merchandize both victuall and Iewels for the nourishing and beautifying of the soule to be bought freely and without monie of all that be desirous to be fed and inriched by them althogh they be able to bring nothing worthie to be exchanged for them Reade Isa 55.1.2.3 Ho euerie one that thirsteth come ye to the waters c. ye that haue no siluer come buy and eate c. Wherefore seeing it is a commandement of so great importance so beneficiall and of so necessarie and manifold yea of so vniuersall good vse let vs continue our diligence without wearinesse to make our inquirie into the right vnderstanding and vse of the same And first of all in so much as the Lord in the manner of the publishing of this Commandement hath made it notable by distinguishing of it so as it may diuers wayes be discerned from all the rest of the Commandements Shew therefore in the first place which those differences and distinctions are The first difference whereby the Lord hath distinguished this his fourth Commandement not onely from all the Cammandements of this first Table but also from euerie Commandement of his whole Law is that he doth not onely say Thou shalt keepe holy the Sabbath day but Remember that thou keepe it holy The second difference is that he hath published and set it downe both affirmatiuely commaunding the good duties and also negatiuely with an expresse prohibition and forbidding of the contrâ—â—ie euill The third difference is that he layeth an expresse charge vpon all those that haue anie gouernement ouer others either priuate or publike ciuill or ecclesiasticall that they do not onely remember and regard their owne dutie therein but also that they looke to those which be vnder their gouernement that they together with them selues do sanctifie and keepe holy the Lords Sabbath Duties commanded The fourth difference is that he vseth more reasons to persvvade vnto the obedience of it then he setteth dovvne concerning any other of his Commandements All is true which you answere and the differences which you mention are so plaine and euident that we neede not vse many words to shew it to be so Let vs therefore proceede For what causes especially hath the Lord by these notable differences distinguished this Commandement from all the rest in the diuerse maner of the publishing of it He commandeth vs first of all to remember his Sabbath to keepe it holy partly to point vs backe to this his first and most auncient institution of it from the beginning of the vvorld euen from the very next day after that mankind vvas created and partly to admonish vs by all good and well aduised foresight to prepare our selues and to dispose of all our ordinarie vvorkes businesse in so vvise and discreet an order as vvithout all vnnecessarie disturbance and hinderance vve may sanctifie and keepe holy the same These things thus obserued let vs now come to the argument and matter of the Commandement proceeding in the same order which hath bene st downe in the beginning And first touching the sense and meaning of this Commandement What are the good duties which the Lord requireth in it The Lord doth generally commaund tvvo things in this holy Commaundement Which are they First that euery seuenth day all his people of euery estate condition do rest and cease from all the ordinary labours and exercises of their bodies and from all studies and discourses either in their ovvne mindes by themselues or one vvith another by speech and communication concerning anie vvorldly though in themselues lavvfull and honest affaires and businesse vvith anie respect of vvorldly gaine or earthly pleasure delight Secondly and that also more principally God commaundeth that all and euerie one of and amongst his people do vvith all holy care and ioyfulnesse of heart vpon euerie such day of holy Sabbaths rest exercise themselues both publikely in those partes of the day vvhich are and according to Gods Commaundement ought to be appointed to the publike duties of his worships and also priuately all the rest of the day in and about the holy things of God euen such as do directly concerne his glorie and our ovvne spirituall edification and comfort in the way of eternall saluation And in either of these respects he layeth the speciall-charge vpon those that haue gouernement ouer others as was ansvvered before It is true and we shall haue further occasion hereafter to consider of it more fully Either part of this answer is lightsome enough from the words of the Commandement The first in the 10. verse the second in the 8. verse Now let vs go forward Which are those bodily labours studies and discourses either in the thoughts and meditations of our owne heartes alone or in talke and communication with others which the Lord commaundeth all to rest and cease vpon his Sabbath daies Euerie husbandman and manuall artificer or other occupier and shopkeeper must cease their vvorke both in the field abrode or in the barne shop or vvarehouse at home for that day yea euen in seed-time and haruest must they cease or though anie vvorke-man vvere in Church-vvorke as vve vse to speake All fayres markets and marchandizing must cease for that day All assizes and Sessions vvith their examinations pleadings and iudgements all summoning and arresting both in Ciuill and Ecclesiasticall Courts and all their proceedings must cease for that day All Scriueners must cease their drawing and making of their instruments and writings All studies and actions of humane literature and learning in Vniuersities and all other scholles whether for reading writing or disputation must cease for that day and giue place to the highest and most necessarie studie and learning yea euen the ordinarie course of the studies of Diuines must be ceassed that the duties of Gods worship may be practised of them with the rest of the people The Phisition must cease his vsuall studying prescribing and ministring of bodily Phisicke to others that he may seeke after the health of his owne soule The traueller must cease his trauell that he may learne the way to the kingdome of heauen The victualler and tauerner of Inne and euerie other victualling house must cease their ordinarie victualling least they famish their ovvne soules All mustering and trayning of souldiers for voluntarie and offensiue vvarres must cease that vve may learne to fight the Lords battels against the world the flesh and the Diuell which are the most capitall and deadly enemies that we haue Finally euerie one must cease the ordinarie course of the businesse and labour of his vvorldly office and calling that he be not either altogether withheld or by anie meanes distracted in his mind from the the spirituall seruice and worship of God when he is bodily present For the proofe of these things read Exodus 34.21 Neh. 13.15 Exod. 31.1 c. and verses 12.13
liberis vt noua soboles ad Deum colendum sisccedat summae turpitudinis damnatur eorum ignauia quibus Dei memoriam aeterno silentio obruere nulla religio est vt per eos non stet quò minus intercidat Promiscuè monentur omnes operam hanc gratissimam esse Deo si nomen eius transmittere studeant ad aetates futuras to the end it may continue and as it were suruiue vs after that we be dead For as he saith further in so much as the holie Ghost layeth this as a common charge vpon all that are godlie minded that they be diligēt in teaching their children to the end a new of-spring may succeede in the practise of Gods worship most shamefull is their lubberishnesse who are so profane that they care not though the memoriall of God be for euer suppressed and that for any thing they will do it should be so farre from continuance that it should vtterly fall away And Psal 78. vpon the 5. and 6. verses he doth likewise very worthilie obserue that from these wordes of the Psalme God hath commanded that fathers should teach their childrē That the posteritie might know his Law the children which shold be borne should stand vp and declare it to their children c. All saith he are generallie aduertised that they performe a dutie most acceptable to God whosoeuer do carefullie indeuour to set ouer his name that is to make him trulie knowne to the ages to come Finally as touching the last point of the answer that is concerning the blessing of God following this carefull indeuour read Deut. 28.1 c. 14. Read also Psal 67. and Iohn 9.31.1 Tim. 4.8 There are many such like testimonies And on the cōtrarie for Gods curse vpon the neglect hereof reade againe Deut. 28. verses 15.16 c. Psal 78. from the 8. ver There are likewise many other such like places of holie Scripture Yea examples also of Gods fearefull iudgements 2. King chap. 2.23.24 and chap. 17. of the same booke And Psal 106.37.38 c. But these for the present shall suffice Let vs now proceede Which are the parts or most generall heads and grounds of Christian Catechisme They are these two the morall Law or ten Commandements of almightie God and the Gospell of our Lord Iesus Christ It is true for the morall Law or ten Commandements they are a brief sum of the old Testament in so much as the ceremoniall and iudiciall lawes of God are but as it were appendices or appurtenances to those which are morall The parts And the Gospell that is to say the glad tidings of saluation containing the Articles of our Christian faith it is as one may say an abridgement of the New Testament Whereunto belongeth the doctrine of the Sacraments which are as signes and seales annexed to the Gospell c. We begin with the Law of God not that we hold it the only right and necessarie course of Catechising For God as it pleaseth him doth somtime enlighten call and renew those that be his not by humbling or casting them down at the first as he did Saul as we reade of Martin Luther c. by the terrors of the law in the sight of their sinnes and of that horrible damnation and vengeance due to the same but by giuing them notwithstanding they are grieuous sinners a comfortable sight and sweet tast and feeling in the apprehension of his rich and tender mercies touching forgiuenesse of sinnes through Iesus Christ And accordingly is the doctrine diuersly fitted and disposed in the holie Scriptures themselues For sometime the instruction proceedeth from the discouery of sinne of the corruption of nature as God dealeth with Adā in the beginning our Sauiour Christ with Nicodemus in the Gospell Paul in his Epistle to the Romans sometime from the blessings as God with Abraham and Paul to the Ephesians somtime from the curse as Iacob with his sonnes at his death sometime frō both iointlie and expresly as Leuit. chap. 26. and Deut. chap. 27 and chap. 28. or at the least inclusiuely as Iohn the Baptist our Sauiour Christ Repent amend for the kingdome of God is at hand Neuerthelesse let vs wisely marke we shall see that which way soeuer God giueth an entrance into his kingdome either by terrour or by comfort yet he doth afterward schoole and nourture them both wayes he sometime laying to their consciences the greatnesse of their sinnes and iust deserued miserie by the rebukes of the Law so driueth them to Christ the comfortes of the Gospell then againe from Christ in whom their soules are refreshed to more care and conscience of better dutie then before in obedience to Gods Law least comfort should hide it selfe and trouble and discomfort should returne more vncomfortably then before So that we our selues shall finde by experience that there is a continuall and necessarie vse successiuelie both of the law and also of the Gospell Questions preparatorie to the Law partly because of the dulnesse hardnesse of our hearts least we should waxe wanton against the Lord and profane his mercies and partly because of the weakenesse of our faith and failings in repentance least we should be driuen to dispaire of Gods mercy beholding the strictnesse and perfection of his glorious iustice And yet seeing humiliation by the Law is for the ordinarie course more fit for vs howsoeuer the ioy of the Gospell is more agreeable to the bountie of Gods grace and mercie and seeing Christ came not to call the righteous but sinners to repentance therefore saith Come vnto me all ye that are wearie and laden therefore let vs hold our purpose to make our entrance into the doctrine of Catechisme from the law The reason whereof shal yet further appeare hereafter yet so as by the grace of God we will neuer be contentious herein In the meane while let vs consider of the answers to certaine questions profitable to prepare the way thereunto as also to the whole doctrine of Catechisme I demaunde therfore first what euerie one of vs ought both first of all in order of time as most necessarie and chiefly also as being most worthy aboue all other things to seeke and labour after all the dayes of this short and transitorie life of ours Rightly to know beleeue loue feare serue and worship God in Christ Iesus to the glorifying of his name in this present euill world that we may be glorified of him and with him for euer in his heauēly kingdome in the world to come Mat. 6.33 For so is the cōmandemēt of our Sauiour Christ Iohn 17.3 First seeke ye the kingdome of God his righteousnesse And againe This is life eternall to know thee the onelie true God and him whom thou hast sent Iesus Christ Haue we such knowledge good dispositiō as you speake of by our owne naturall inclination No for it is written The naturall man
17. verses and in the 2. Epist of Peter the 1. Chap. from the 16. verse and so forth to the end of the chapter Let vs peruse these places turning to them in our Bibles But that we may go forward How are the holy Scriptures to be vsed of vs that we may haue the knowledge and faith of them to the end that we may giue glorie to God and obtaine saluation by the direction and comfort of them We are most reuerently and religiously to acquaint our selues with the often reading of them and hearing them read and calling vpon God by earnest prayer that he would giue vs the right vnderstanding of them Yea this is to be done both publickely and priuately What are we principally to obserue in reading of them How the holy Scriptures are to be read and marked The orderly course of the holy Storie how one thing followeth another in order of time and therein chiefly how both the Lavv of Moses and also all the rest of the Prophets do giue one concordable and consonant witnesse vnto Iesus Christ concerning his nature his tribe his person his office by doctrine types figures and prophesies And againe how all things written taught prefigured foretold in the whole Scriptures haue had their full accomplishment and blessed effect from time to time in their proper seasons But haue we nothing else to obserue in the reading of the holy Scriptures Yes for beside the doctrine of faith and the vndoubted confirmation thereof we are vvith like diligence and reuerend regard to marke all holy instructions for good life with the promises of all kindes of blessings belonging thereunto and likewise all warnings against sinne and the threatnings thereof and therewithal also the good examples of the godly and their blessed ends for our incouragement to liue as they haue liued and the euill examples of the vvicked and their cursed ends that we may auoid their wayes These things indeede are verie good and necessarie to be obserued in the reading of the holy Scriptures but here a scruple or doubt ariseth If the holy Scriptures onely be able to make vs wise vnto saluation and to guide vs in the right way of glorifying God what is to be thought of other good books and godly writings whether we enquire of those which be called Apochripha vsually bound in our Bibles or anie other written by godly and learned men heretofore or now last of all in these our dayes They may be greatly profitable as helps for our weakenesse if good discretion be vsed in reading of them that is if too much time be not spent that way from the reading of the holy Scriptures themselues and if we trie all other vvritings by the holy Scriptures which alone in matters of saluation haue authoritie and credit of themselues and no other further then they do agree with them and so haue allowance from them For the ground perfection of the knovvledge of God and our ovvne saluation is onely to be found in them To this purpose that is worthie to be diligently noted How the holy Scriptures are to be preached and heard which King Solomon saith of the reading of all writings besides the holy Scriptures and those that are most agreable to them that it is an vnprofitable wearinesse to the flesh and a burthensom vexation to the fraile mind of man Eccles chap. 1.18 and ch 12.12 This obserued let vs go another step forward Is it sufficient for the vnderstanding of the Scriptures and for the obtaining of faith c. that we do onely reade them No but as the Lord at the first and so from time to time chose and sanctified some speciall men vvhome it pleased him to vse as his holy instruments to vvrite dovvne his Scriptures once for euer so it is and alvvayes hath bene his pleasure to call and furnish many other vvith vnderstanding and vvith the gift of teaching and exhorting aboue the rest to minister a more cleare full light of his heauenly knovvledge vnto his people and to stirre vp and avvake their consciences to a more effectuall embracing of the same then they could by their ovvne reading attaine vnto This is manifestly to be seene euerie where in the Scripture The Lord by his holy Prophets calleth for hearing as the most effectual meanes of knowledge faith and obedience So doth King Salomon throughout the booke of the holy Prouerbes So doth our Sauiour Christ in the Gospell Matth. 13.9.16.17.18 and in the Reuelation Chap. 2. chap. and 3. It followeth therefore that with like reuerence and that also of speciall necessitie that we acquaint our selues with diligent hearing of the Scriptures preached and taught in the ministerie thereof Further it is necessarie that they be carefully meditated vpon in euerie of our hearts apart by our selues and also conferred of one with another both publikely and priuately At whose mouth especially ought the knowledge and doctrine of the holy Scriptures to be heard and learned of vs a 1. Cor. 14.34 35. 1. Tim. 2.12 c. Priuately vviues of their Christian husbands Likevvise b Gen. 18.17.18.19 Exod. 12.26 ch 13.14.15 Deut. 4 9.10 chap. 6.6.7 ch 11.18 Ps 78.1.5.6.7 Pro. 4.3.4 c. and chap. 22.6 Ephes 6.4 children and seruants of their godly parents and maisters and c Deut. 33.10 Mal. 2.7 Luk. 12.41.42 1. Cor. 3.1.2 Heb. 5.12.13.14 ch 6.1 13.17.22 Iames 1.19 Gal. 6.6 parents Maisters seruants children and all both priuately and publikely of their faithfull Pastors and Teachers Seeing the principall meanes of knowledge and faith and of all grace with the blessed and prosperous growth and increases thereof is the hearing of the word publikely preached and taught it shall be good for vs before we proceede any further to stay a while vpon this matter What is required to the profitable hearing of it so preached and taught amongst vs To the profitable hearing of the vvord preached and taught three things are necessarie The first is a Eccles 4.17 Act. 10.33 preparation before vve come to heare The second is b Matth. 13 9. Act. 16.14.15 attention in hearing The third is c Iames 1.22.23.24.25 care to make good vse practise of that which vve haue heard To each of these points manie things are necessarie as you haue bene instructed shew therefore first of all what is requisite to due preparation That vve may come rightly prepared to heare the vvord of God as vve ought these fiue things are necessarie First a d Matth. 28.19.20 2. Cor. 4 6. Rom. 10.14 Act. 3.31 perswasion in our heartes that it is the holy ordinance and commandement of God that vve should heare and also that it is most necessarie and profitable for vs so to do Secondly e Psal 119.18 Ephes 6.18 that vve make our prayers to God that he vvould prepare vs as being of our selues altogether vnfit to heare Thirdly f Eph. 5.13.14 ch 6.12
A fruite of thankefulnesse in respect of the maintenance of such elder vvomen as be in outward vvant such especially as haue liued as becommeth good and Christian matrons it followeth in the third verse of the same Chapter Honour vvidowes which are widowes indeed Duties to ancients in grace Superiours are to honour their inferiours Finally touching prayer for our elders reade Lamentation of Ieremy the whole where the Prophet pitifully bewailing the ouerthrow of all estates noble of low degree parent and child young and old in the ende he prayeth for all estates Turne thou vs vnto thee Prayer ô Lord and we shall be turned renew our dayes as of old chapter 5.21 Thus then we see in the whole discourse how all degrees of superiours are according to the commandement of God to be honoured of their inferiours whether they be such as be so in respect of the order which God hath set in nature or in pollicy To the which also we cannot but adde that order which he hath set in aunciencie of spirituall gifts and graces according as we see the Apostle Paule to giue it the note of honour Reade Romans 16.1.2.3.4.5.6.7 c. and 1. Cor. 16.15.16 Now brethren I beseech yee be obedient to such And Paule himselfe prayeth for such 2. Timothie 1.16.17.18 Behold therefore the manifold bond whereby we stand bound to giue honour vnto other in humbling of our selues c. But not onely are inferiours to honour their superiours but superiours also must know that God requireth of them that they do yeeld a certaine honour to their inferiours and deale honourably and well with them according to the duties of their seuerall places and degrees For there is no doubt but the Lord requireth them at their hands as hath bene partly declared in the interpretation of the fourth Commaundement wherefore it is to good purpose that in this place we do lay them forth in a more full discourse as followeth To speake generally they are these First faithfulnesse in gouerning according to true iustice and iudgement in the feare of God who is the iudge of all superiours and gouernours Secondly loue toward the people of God with a parent-like affection Thirdly Duties of Superiours to their inferiors liberall incouraging and rewarding of such as deale faithfully in anie speciall dutie or seruice Fourthly grauitie and constancie both in word and deed as may best beseeme the credit of that place and office which euerie one beareth Fiftly modest and humble behauiour both in word and gesture yet so againe as may best beseeme the honour of the person which any sustaineth and as may likewise stand with that holy courage and seueritie which his office requireth Sixtly a mercifull tollerating or bearing with infirmities by moderating the strict rigour of ciuill lawes and penalties vpon reasonable considerations so farre as may stand with a currant and inoffensiue course of iustice These are the duties in generall More particularly The duties of naturall Parents toward their children are that they 1. Nourish and bring them vp 2. Prouide all things meete and conuenient for them 2. Cor. 12.14 Ruth 31. 3. Defend them against iniuries 4. Instruct them in the waies and commandements of God And this is their chiefe dutie as hath bene noted in the fourth Commandement 5. Pray heartily and continually to God for them and the rather because in this respect God hath after a sort put the blessing of the childs long life into the hands of the naturall parents as the words of the Commandement That they may prolong c. do giue to vnderstand 6. Gouerne and rule them by a godly and Christian course of houshold nourture and discipline according to that Hebr. chap. 12.7 What sonne is there whome the father doth not chasten The precept hereof is often in the holy Prouerbes Duties of Superiors to inferiors The duties of kings and soueraigne Princes are 1. That they commaund their subiects to obserue the whole Law of God and to worship him in that maner onely which he hath prescribed 2. That they punish the transgressours of either table according to the qualitie and degree of the trespasse and contrariwise that they defend and incourage all that are dutifull and obedient 3. That they fit all their ciuill lawes and penalties thereunto 4. That they place good magistrates vnder them and take order that the people may haue good and faithfull Ministers of the word of God spiritually to teach and gouerne them and that they displace the contrarie as King Salomon deposed Abiathar 1. Kings 2.26 Reade also 2. Chron. chap. 17.7 c. and chap. 19.5.6.7.8 c. 5. That they pray vnto God for their Subiects after the example of king Dauid 2. Sam. 24.17 and of king Hezekiah 2. Chron. 30.18.19.20 and Isa chap. 37.14.15 c. and chapt 38. and of king Iehoshapat 2. Chron. 20.5 c. What the duties of Ministers of the word are reade Deut. 33.10 Ezek. 33.7 c. and chap. 34.4 Iohn 21.15.16.17 Act. 20.28 and 1. Thessalonians chapter 2. and 1. Timothy 3. and Titus 1. The duties of Maisters of liberall Arts and sciences and also of handie labours are 1. That they do wisely faithfully and diligently teach and instruct those that are committed to them according as their capacitie will beare 2. That they order and gouern them by such a course of discipline and nourture as may best further their learning and that they incourage them to learne and labour with as much facilitie and ease and with as great delight as may be 3. Moreouer that maisters of occupations do prouide meet foode clothing and lodging for their apprentises and that they pay their hired seruants their due wages c. The duties of the husband toward his wife are 1. To keepe the mariage couenant faithfully 2. To loue cherish and defend her 3. Patience to beare with her infirmities 4. Wisely to gouerne and further her in the way of saluation The duties of the wife toward her husband are to loue reuerence and obey him and in the care of gouerning and prospering the family to be an helper to him The duties of the Captaine in warre are to tender the life of his souldiers so as he do not hazard them in needlesse or desperate attempts that he yeeld them their iust and ordinarie pay that he be of good courage comfort to them in time of necessarie daunger finally that he make them partakers in the spoile of the victorie Genesis 14.24 1. Sam. 30.22.23 c. The duties of the Lawier are that he do willingly accept further good and honest sutes specially the sutes and causes of the poore the widow the fatherlesse and the stranger that he earnestly disswade euill and litigious sutes or quarrels and that as much as lyeth in him he further friendly composition and agreement that he deale faithfully on the behalfe of his client without delatorie excuses and that he content himselfe with
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
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