denying duty or service disloyalty and disobedience bordering upon rebellion and treason 45. What duties of Magistrates The conscionable execution of the Lawes as justice and their office require to the glory of God whose authority they have The honour of their Prince in whose place they stand The good of the Common-wealth and shewing themselves in their places men of courage fearing God faithfull and hating rewards and covetonsnesse wise prudent and unpartially just without respect of persons opposite to which unconscionable and unjust unfaithfull and irreligious indisereet respecting persons or covetous and given to bribery and extortion 46. What the peoples duties Obedience and reverence to them as in the Princes stead as he is in Gods whose Deputy and Vicegerents they are for the punishment of vice and maintenance of Religion and vertue so submitting to their authority for conscience sake thankfully to yeeld them both honour and love together with their fees and dues for the maintenance of them the common peace and good order opposite to which neglect of this duty or denying the same bordering on sedition or rebellion 47. What is then the generall duty of governours or superiours in authority 1. The well governing of inferiours in the Lord and in piety and justice not seeking themselves but the glory of God good of others 2. Rewarding and encouraging the good correcting the offenders with 1. Discretion and without partiality or passion seeking the good of the 1. party if he be corrigible 2. Christian society that 1. evill be taken away 2. dishonour of God prevented 3. others may feare 2. Moderation that neither too remisse or indulgent severe or cruell in the punishments The opposite thereof ill governing and not encouraging the good or correcting offenders accordingly 48. What generall duties of inferiours and subjects to authority Love and awe of it obedience and submission both to the command and correction with testisication of gratitude to God for his ordinance and the powers ordained of him both by word and deed service both with body and goods if occasion require opposite to which contempt disobedience ingratitude resisting the power and sedition 49. What the generall duty of all Honour and love to Superiours love and benevolence to inferiours 50. What in generall forbidden to all Irreverence towards any our betters or superiours and churlish and carelesse behaviour in them towards those that bee of a low degree whereby they leave to be or appeare either loving good fathers or good or dutifull children 51. But what if it be an evill Prince or Tyrant Yet you must not break Gods commandement but obey for conscience sake and pray for his conversion 52. What if an unnaturall and evill or cruell father Yet you must not be disobedient to breake the Commandement that another is not good is no priviledge for thee to be evill 53. What of an evill husband or lewd wife More need of observation of ones duty and Gods commands that the evil party may the better be reclaimed by the others good example 54. What if an evill Minister or other notorious wicked person Yet thou must not be evill and disobey God because another is not good but expect his amendment and doe thy duty for thou must not curse father or mother or the ruler no not in heart for the foules of the aire will reveale and God revenge it much lesse commit open impiety to the disobedience and contempt of him or any authority 55. But what if they command evill Here only thou art free for if it be against Gods Law and command then you must obey God and not men for his authority is greater then theirs for whiles they command good his authority stengthneth theirs but here it not only leaveth them but oppresseth them and thee if thou obey to doe evill and who shall deliver thee from the revenging hand of God 56. May here be too much submission or obedience to Superiours Yes if contrary to Gods Law or honour as for example 1. In obedience to doe evill 2. Idolatry ascribing too much to them as that to Herod vox Dei c Acts 12. 3. In making them absolute patterns in good or ill even to their sinnes where as we ought rather to imitate Christ. 4. In preposterous and absurd observance to great persons when in the very act of the honour of God some neglect it and rise to honour them who ought rather to be kneeling with them then part stakes with God and take this honour with him or from him 5. Too submisse prostration to them or bordering upon adoration which even the Angells forbad to Daniel and John with a take heed thou do it not which divine adoration indeed some heathen Emperours required and Christians were martyred for not performing the same 57. What may we thinke of evill Princes or Superiours As the eldest sonnes of Satan and like those wicked Kings of Israell that caused many to sinne by their evill example and command have good reason to share deeply in his inheritance hell and punishment 58. What of eye-service fraudulent and deceitfull Obedience As of mockers of God who knowes the heart and sees the actions stealers from men and murderers of their owne soules by this deceit 59. What of cursers or mockers of Superiours Never found to escape fearfull judgements as the Law Exod. 21. 17. and 28. not to curse and the curser to dye and mocking Cham accursed so wayward youth that in heart mocke or despise good counsell or admonition of Parents Masters or Ministers God seeth it who saith of such the eie that mocketh or despiseth instruction the ravens of the valley shall picke it out Prov. 30. 17. the Divell and his night birds so the mocking children against Elisha torne by Bears 2 King 2. the mocking Ephraimites against Jephta slain 42000. Jud. 12. and so 1 Sam. 11. mocking Nahash and Ammonites that would have the Israelites right eyes put out slaine and scattered and the mocking Jewes at Christ and his Apostles a fearfull ruine and desolation so feare to mocke any good man or other much more such whom wee ought to reverence in regard of their place or function 60. What vertues in generall or particular here commanded In generall to all I. Piety roote of goodnesse and Justice 1. Universall inclination to all vertues 2. Particular disiributive in administratione praemiorum paenarum proper to Superiours II. Commutative in negociatione proper to all inferiours and so 1. To Superiours wisdome or providence and prudence fortitude Temperance and in summe all vertues as examples or emblemes to inferiours 2. Inferiours many or most at least of all the others that concerne not superiours particularly so that here might be a catalogue of all morall vertues either to make Superiours fit to governe Worthy of honour and their place Examples to others Or inferiours dutifull to them whereby fitted to obedience they may be afterwards fit to governe as imperare non satis perit qui
against finne pressing him on all parts that hee cryed out Eli Eli c. Did God forsake him No but the heavinesse of the wrath and curse pressing on him so sore in the grievousnesse of the anguish made him insensible of the comfort so though the divinity never parted from him yet in the parting of body and soule and grievous torments he felt not the comfort though by the assistance of it he was more then conqueror 32. But how could hee in that excellency of soule feele such torment or not feele the comfort By how much more excellent in soule and spirit by so much more sensible of the wrath of the offended Majesty of God as all best soules best know and feele it when the unwise doth not consider and the foole doth not understand it but his as the most excellent so most pressed with it especially considering the waight of the sinnes of the whole world infinite in waight number and measure as against the Infinite Majesty under which his soule now groning made a sacrifice for sin as most excellent most exquisitely felt the sorrowes of death even beyond all the Martyrs and sufferings in the whole world and so might well be robbed of comfort when plunged into that gulph of misery when yet by that deepe anguish and dignity of his person with assistance of the Deity that never left him hee conquered and brake open the gates and power of sin death and hell 33. What were the consequents His death and buriall wherein by his death hee destroyed death and by his buriall he fulfilled the curse to the utmost mite to dye and returne to earth yet thereby sanctifying both death and the grave to a gate of life and way towards glory 34. How did his death destroy death By fulfilling the Law and punishment not only to the full but beyond all debt by the dignity of his person and so death having seized on him that knew no sin had exceeded his commission and the law given that the soule that sinneth shall dye and by this meanes lost both his sting the power of the Law now satisfied for them that are in Christ and his authority having beyond his authority swallowed him that knew no sin and must render him againe and with him many others in respect of whom death it selfe was now swallowed up into victory 35. What memorable occurrents at his death 1. The Sun darkned to shew Light of Truth eclipsed and Son of God that suffered as Dionysius Areopagita then in Athens perceiving it is reported to say Aut Dens naturae patitur aut mundi machina dissoloetur 2. Veile of the Temple rent as a token of opening a way for the Gentiles to come to the Church and Temple of God 3. Graves opened as a token of death destroyed by the power of his death 4. Dead bodies of Saints arose and appeared to many in the holy City as an embleme or testimony of the resurrection in his power begun in so much that the Centurion and they that stood by confessed Verily this was the Son of God 36. Why is his buriall also remembred To shew prophesies in all points fulfilled hee made his grave with the rich so an honourable man Ioseph of Arimathea having begged his body laid it in a new Sepulchre in the garden and not onely a Consummatum est afore his death but in and after his death of all things and more fully to expresse the mystery as to dye with Christ to sin so to be buried with him in baptisme that wee may rise and live with him in glory 37 What then learne we hence Many and excellent duties As 1. sorrow for sin that caused our Saviours so great sufferings especially he being our dearest Friend or Spouse Lord and Saviour The Son of God 2. A holy comfort in him that death and danger is passed and overcome if we be but truly his and in him for then hee hath fulfilled the Law for us and freed us both from curse and punishment 3. Constant patience in all tribulations both because our blessed Saviour endured greater and that thereby we are freed from eternall death and anguish which as but gentle corrections may be esteemed for what should the condemned person if life be againe granted and full pardon given care to endure a small stroke a moments griefe else and such is our case 4. Mortification of our earthly members so to dye with Christ that wee may live with him for else 1. we doe but as much as in us lyes crucifie againe the Lord of life and worse then the Jewes 2. we have no part in him we doe not deny our selves but him and shake hands with sin the world and the devill in contempt of him 5. Joy in any sufferings especially for the truth thereby more confirmed his as honoured to bee worthy to suffer for him that suffered so great things for us 6. Thereby boldnesse and resolution in any combat or terror of conscience since the greatest enemies of all are conquered by his death and death it selfe destroyed 7. Courage even in the agony and pangs of death since death is conquered the sting taken away the power abated and Law satisfied yet death and the grave sanctified for a gate to life and way to glory sweetned by his taking it on him and in that hee went before us that way to glory 38. What followeth The fifth Article or as some make it a part of the others onely He descended into hell the lowest and last step of the humiliation of Christ. SECT 7. The 5. Article He descended into Hell The exposition of the 5. Article of Christs descent into hell and divers interpretations of the same and acceptations of the words both figuratively and literally by severall authors and expositions thereof insisted on and how far forth severally according to the analogy of which onely confidence faith to be allowed of and approved whereof the exposition containing the bitter torments and even paines suffered in his soule as the second also his descent to manifest his glory preferred but the third of Lymbus and 4 5 and 6. as improper or lesse pertinent rejected but the true and Catholique sense and meaning of this Article explained and demonstrated which how it was in some Creeds omitted and divers objections against the truth of it showne answered and refused as more captious then solid which sort some taken out of Luk. 23. 4. and that saying of our Saviour to the thiefe that this day thou shalt be with me in Paradise and thirdly from his consummatum est then also on the Crosse uttered As fourthly from the want of it in some Creeds and by negative divinity for that not expresly mentioned in the Evangelists though on the contrary firmly proved by them and from divers other places confirmed and so as generally in the Church in all times and by all persons and Orthodox Writers remembred and taught received and beleeved and lastly some of their
stand too much or be too carefull for the due and orderly observation and sanctification of the same if there be but prudent and Christian discretion to moderate the heat and exorbitancy of selfe-conceited and inconsiderate blinde zeale and prejudicate opinion by partially addicted fancie and affections 25. This way then is spoken against It is by the unlearned vulgars some or factiously minded too ready and prone on their weak and ill grounds or mistakings to fall into judaizing errors or by the plausible pretence of the sanctity of it and the men that broached it to deceive themselves and seduce others so that he that shall deliver the plaine truth in this point shall finde himself on a double disadvantage as one well observeth by the preconceived and prejudicate opinion of the vulgars and weake people that have their persons in admiration as well as their piety and religious zeale that hold the contrary That hold the strict observance of that day in their fashion as it is by some made a prime character of a good Christian to distinguish him from a carnall worldling so as it were to know the state of Religion by it which stands or falls as they conceive as it is either way determined where needs we see a wary foot in delivering the truth to strike an equall course between an over-nice strictnesse and a prophanelicence the one letting loose the other ensnaring mens consciences one shutting up the Kingdome of Heaven making the way thither narrower then it is the other by making it broader then they ought enlarging the mouth of hell but the truth well and warily delivered will give the soberly religious no cause to complaine nor encourage the prophane in any licentiousnesse medium tenuere beati happy are they that finde it and blessed are they that tread that way and strive to goe it 26. Whence ariseth this Doctrine The mistake in generall of these men is that they presse the precept promise and threats made to the Jewes concerning their Sabbath point blanke and directly on us and the Lords day whereas indeed they concern us it only indirectly cannot without fetching a compasse be applied to the Sunday as our Sunday succeeds in the place of that in respect of the morality not ceremony but hence as in a prime case of conscience so many scruples are raised and traditions broached by them of the beginning and end of the Sabbath the duties of the day workes of our callings recreations and the like without any difference almost made between the Jewes Sabbath loaden with ceremonies and it which those that least love ceremonies have stedfastly with it taken upon trust that thence so many needlesse contestations have been raised about them but the truth appearing these doubts of theirs will easily be dissolved 27. What course then particularly best to be held or taken herein Rightly to consider of and distinguish these two things viz. 1. For the morality of that Law and of the Sabbath how farre that extends as well as the ceremonie in it and so the power of changing that first day thence accrewing 2. What was the first institution and authority establishing this second or substituting it being the Cardines Controversiarum whereon depend most of the doubts ventilated and things chiefly agitated and discorded on in the curiosities of these present times about this point and so in the compasse of which we shall meet with most or the most principall objections here usually cast in the way against the Sunday our Christian Sabbath or Lords day 28. How for the morality of it The morality in the Law observed as it is ordinarily to be seen by the eye of nature and reason the common rule of humane actions may be considered as it is 1. Either primary and evidently seene and acknowledged by the light and in the Law of nature or right use of reason re ipsa of it selfe straight waies appearing as God to be honoured no man to be wronged to doe as wee would bee done to not to kill and steale c. 2. Or secondary though not so plainly seene by nature especially corrupted nature or nature at large and at first sight yet by nature rightly informed either Common humanity discipline and Philosophy and after due circumspection of the circumstances or by Gods word grace and divine revelation and then straight consented to and confirmed by reason as well as divers other consequent good rules succeeding those more generall notions and primary clear dictates of reason so we may hence collect for the morality absolutely at first appearing to the eye of nature and reason that God is to be worshipped and that a time is to be set apart for it is so morall that nature concludes it as soon as it blunders on it or but once conceives there is a God and this is the prime morality of the Commandement and secondly that the seventh day is to bee set apart and the time determined to the seventh day or that it is to be rested on or so religiously sanctified is onely to be knowne by Gods precept and word and so by nature or reason directed by discipline or better informed by grace and Gods revelation of his will which nature yeelds by reason is to be obeyed and best approved and so the second third and tenth Commandement as well as this may for the substance of them seeme to be referred to this ranke that nature onely directed by discipline on farther circumspection better consideration of the circumstance or divine revelation and grace is able to discerne and so morall non tam ratione naturae quam disciplinae or rather non tam ratione naturae aut disciplinae communis quam divine revelationis and thus this Commandement participates of both those sorts of morality or of morality in both these respects and the later by some rather called the positive then simply morall part of it as so scarcely by nature or reason discernable yet farther there is found a ceremoniall relish or tincture and respect in this seventh or Sabbath and the strict observance thereof for the time to the Iewish Church enjoyned and with it to expire 29. How show you the ceremony As the ceremoniall Law is properly an appendant of the first Table regulating the externall service and worship of God as that of the Jewes relate to the Jewes Church and the judiciall law chiefly pertaining to the second Table regulating that externally to civill society or withall enforcing the observance of the former as Moses judicialls with the Jewes and so both of them so far as Mosaicall with the Jewes policy and Church antiquated and dissolved or saving so farre as reducible to the morall to expire now that there is a ceremony mixed with the morality in it is confessed by the Fathers and all ancients and soundest moderne Divines and Churches which may be seene in the respects as it was ordained either A remembrance of things past A shadow of
which what good Christian is free and so good a preparative to our end and calling hence of which who is certaine or who can be too religiously carefull especially since they are so often in holy Scripture called on for it and should often remember their end and the strict account then to be made of all the things committed to their charge and of all that they have done in the flesh which with the holy Father that thought he heard the trumpet of God and Archangells voice continually sounding in his eare that surgite mortui venite ad judicium often meditated on this and the like thoughts and preparations would as to this also be motives to much good and to prevent much evill 50. But how is the Minister able to discerne the spirits or to do this sufficiently not knowing the secrets of the heart or sins lurking there The Priest indeed cannot nor may not absolve any but the penitent nor can know their penitency but by their outward expression it is Gods prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know the thoghts and secrets of the heart the Priests eye pierceth not so farre he onely reads the sorrowes of our hearts by our words and outward confession without which he cannot give nor we receive the benefit of absolution 51. But is not private or auricular confession how ever it seeme needfull sometimes rooted out of our Church and abolished Though not so generally and peremptorily commanded or in the Priests power to enforce or require it yet it is not rooted quite out neither nor utterly abolished as we see by that second exhortation before the Communion urging the penitents to it and by the forme prescribed for the visitation of the sicke and their absolution after their private or auricular confession and by the Canon enjoyning the Ministers silence on paine of suspension of such crimes so privately by the humble penitent revealed and confessed in all which passages we see it by Law approved so though the Ministers power of calling them to it be abridged the thing it selfe yet and use of it is not abolished 52. What differs the Priests power ministerialiter that you shewed before and this declarative If you meane declarative onely very much or as much as the Judges and his â—riers declaration of the same things otherwise ministerialiter is declarative too but not that only as ministerialiter in respect of God and his Church may be authoritative also in respect of Gods commission granted to them to be Judges of the sinnes and soules of his people as aforesaid as Gods deputed Judges on earth for those things and so the Kings Judges as his Ministers of justice Ministers in that point to the King and Commonwealth yet having authority from him authoritativé proceed and pronounce sentence of the things in their commission and ministerially execute his the Kings judgements according to his Lawes and have power so to doe and declarative pronounce the same and their authority granted doth no way lessen the Kings which the exercise mediately rather doth more shew and promulge the same but to say they had therefore power but declarative because ministerialiter they execute the Kings authority or declarative only not authorative because ministerialiter they do it whereas they may well stand together yet each in their order and degree were to derogate from their authority and dignity as these schismaticks do in the like manner from the Churches office and authority 55. This authority then of the Church and Priests in that point is cleare enough It is and though ministerialiter to the honour of God and good of his Church executed and declarative uttered or published by them not to be denied authoritative also by power and vertue of his commission granted to them in whose name they doe it as originally in him in his own proper right and only doe existent to them only mediately and by grace derived and thus by The Doctrine of the Church of England according to the true record and rule of holy Scriptures and the consent of the Fathers from all antiquity we are assured hereof and taught this truth against all novelties of Schismatickes so that if we either Assent to our mother Church Beleeve the Scriptures or Credit the ancient Fathers as aforesaid wee cannot deny the Priest this power of the remitting sinnes having thus Gods word and Scriptures sure record his Sonnes promise and holy Spirits testimony so many wayes to assure us of it and since he can in the name of God forgive us our sinnes good reason have we to make our confession to him for surely God who doth nothing in vaine never gave the Priest this power in vain but for our benefit and expects our doing the best we can to make good use of it having ordained in the Priest the power of absolution that wee should use the best meanes we can to obtaine that blessing which is our confession to him nor can we sleight this but we may quickly and well heare Saint Augustine Tom. 10. Homil. 49. applying his speech close to such slieghters teaching us a better lesson nemo sibi dicat saith he occulte ago quia apud Deum ago c. let no man flatter himselfe and say I confesse in private to God and God that knoweth my heart will or shall pardon me though I never confesse at all to the Priest ergo sine causâ dictum esset quae solveritis in terra c. hath God in vaine said whose sinnes ye remit they are remitted Hath he in vaine given that power of the keyes to the Priest Frustramus ergo Dei verbum by our wilfull neglect shall we goe about to make void the promise of Christ God forbid if we have offended this way preveniamus judicium Dei per confessionem let us let us yet now at last prevent the terrible judgement of the last day by timely confession of our sinnes to God and the Priest as he hath commanded who as he hath prime and originall power of absolution Esay 43. 25. and is our high Confessor in the heavens hath not in vaine done any thing or commanded us to humble our selves in his Church and to his substitutes the Priests our confessors here on earth and thus much of the power of the Church in the dispensing of absolution requiring our duty of confession 54. If this were the doctrine of the ancients how was it seconded by their practise Accordingly to all intents both privately to the comfort and absolution of such humble penitents and more publickly in reforming the stubborne or notorious offenders and as with all authority thus commanded with all gravity by them exercised and with all humility and dutifulnesse by all the sonnes of the Church even to the greatest of them obeyed as the Ecclesiasticall Histories doe plentifully declare whereby the Churches discipline grew so religiously admired that even famous for it to succeeding times awfull feare and obedience
and expedient Extended over all creatures whatsoever life and death heaven and hell that hath the keyes of both time and eternity Paradise and hell and will doe as he please shutteth and no man openeth openeth and no man shutteth giveth life or taketh but referreth all to his glory 8. What is that glory The scope and end of all things in the manifestation of his power and excellency of his Kingdome proposed 1. By God himselfe to all his actions of mercy justice 2. To men that they should seek it 3. To Angels and Saints eternally to desire and doe and sing it 4. To the Divells and worst creatures that though unwillingly in their misery shall shew it and in his justice be made spectacles of his glory and so we see to which end all things are and shall be referred 9. Wherein his glory most seen 1. In his creatures heaven and heaven of heavens Sun and stars that he ordained Men his Image c. Angels his glorious Courtiers c. 2. In his actions of creation redemption governance c. Mercies to all that desire them Benefits to all creatures especially Men and Angels Wisdome truth justice c. 3. In his house or Church in 1. Earth where his graces praises c. 2. Heaven where Saints and Angels perpetually his glorious servants and delight in setting forth his glory 10. How the eternity In that all other Kingdomes and Empires have their periods and ends as the heavens their revolutions but Gods Kingdome no end all other power is limited Kings nor Tyrants whose breath is in their nostrills their hearts and all in Gods hand can doe but what he appointeth nay the very Divell is herein limited that else would as a roaring Lyon be a more terrible Dragon and destroyer onely Gods power is without limit of time or coertion bounded only by his holy and good will and pleasure and to eternity and all earthly glory and beauty is fraile and mortall like that of the lillies or flower of the field though in Solomon and his royalty and shall have end yea the heavens and Sunne and Moone as they were create though of long continuance at last will perish They wax old as doth a garment but his glory in the heaven and in his servants that attend it are to endure for ever and so in his presence is fulnessesse of joy life and power kingdome and glory for evermore 11. How the certainty of it In the truth and consistency of this being who is I am who was who is and who is to come blessed for ever who is true and the truth even eternall truth and fountaine of life and of truth and so kingdome power and glory is truly and for ever his the Divell did say of the power and glory of the kingdomes of the world that they were his and he would give them but he was a lyar and that not the truth but all earthly glory power kingdome and dominion is from God and truly his and heavenly kingdome power and glory more appropriated to him and his as more fitting the Majesty of his glory and thus certainly a King powerfull and glorious holy and blessed for ever 12. How is this ascribed By all good inen Saints and Angels by the tongues of all creatures in their kindes The heavens declare the glory of God and the firmament sheweth c. So the Sunne and Moone hoasts of heaven showres and dewes earth and seas and all things praise and magnifie him for ever but most especially all spirits and soules of the righteous and all holy and humble men of heart and his servants shew his glory and confesse that his is Kingdome power and glory for ever 13. What doth this teach Princes To remember to whom they owe a tribute of praise who hath given them that high estate who is absolute King of Glory and Lord of Hoasts and their Lord as King of Kings and Lord of all lords and so to doe according to his will exalt his honour follow his Law which will bee their honour and happinesse when they come to render an account of their stewardship and Kingdome to him that is their Lord Paramount and King for ever 14. What to Magistrates To remember of whom they and all Kings have that power and from whom and to what end derived unto them so to use their power so committed to them to his glory who gave or sent it them remembring also their accounts that they must make of their power and authority to him that is King of eternall power and glory 15. What to any other of high condition To remember from whom they have all their glory and high estate and so to use it as to his glory and praise him for it who is the King of glory and hath ordained all things for and to the same 16. What to all other the faithfull To erect and raise up their mindes and cogitations to heaven where they have such a Father who hath all Kingdome and Empire Power Majesty and Glory at his dispose and in his hand yea most eminently in his person for ever to whom all earthly Kings and Emperours compared are but wormes and their greatest glory to be his servants and vassalls in whose service also who most humble most honourable and so to consider the excellent dignity of the Sonnes of God to the despising and contemning of all earthly things as but clay and durt and drosse in comparison of this 17. What else learne you out of this conclusion The summe of the Lords Prayer and our desires briefly recollected and recommended to us in this close and words of the same 18. How is that observed 1. The Preface Our Father which art in heaven signified in the eternity and certainty of his Kingdome power and glory 2. The first Petition his name hallowed by this setting forth his praise and excellency of his glory 3. The second Petition his Kingdome come in the acknowledgement here of his eternall Kingdome 4. The third Petition his will be done by his Almighty power both now and for ever 5. The fourth Petition for our good comprehended in his glory for which and to which referred they ought to be desired and not else to the confidence and assurance of all of them asked in faith in the last word Amen 19. What or whence the ground of our confidence Manifested partly in the Preface and more fully in the conclusion and so most amply in both joyned together well considered here included or as I. In the Preface Our Father which art in heaven his love mercy and compassion His eternall Majesty and eminencie II. In the conclusion our Father his 1. Kingdome and dominion over all 2. Power ruling and governing all 3. Glory to it guiding and directing all 4. Eternity the happinesse of all 5. Certainty and truth that is Amen 20. How is Amen understood Either as a 1. Nowne the truth it selfe and so God and Gods word who is Yea
names of Daniel and his fellowes when he consecrated them to his Idols service Dan. 1. 7. 2. The Turkes doe by their Christian Renegadoes and their Janizaries 3. The Popes doe usually change their names at entrance to the Papacy 4. Kings of Scotland have done Ominis causâ changing their names one for another as Iohn to Robert 5. Queenes of England many before the Conquest tooke the name of Algive in honour of a worthy Queene of that name so did the Caesars from Julius Caesar and divers others 28. How if for any evill intention It is unlawfull and aggravated according to the quality of the offence and villany intended 29. Who have power to change names The same that have power to impose them 30. Who are they Superiours as parents or ones selfe so God gave Adam his name Adam named his wife Eva and gave names to all creatures Eva named her sonne Cain Rachel hers Benoni whom Jacob named againe Benjamin the Angell from God and Zachary John the Baptist the Angell Gabriel from God Jesus before conceived in the wombe 31. How for alteration of them So also Abram called Abraham by God Sarai Sarah Iacob Israel Benoni Benjamin by Jacob Simon also Peter by Christ Saint John Baptists name by his father changed Naomi saith of herselfe call mee Marah The Popes doe usually change their names and fathers may change their childrens with diseretion or on good occasion if they mislike them 32. Is it not a falshood or lye to change ones name No for superiours and ones selfe have such power authority over the name on good occasion 33. How in doing ill or mischiefe Then it is not onely a falshood or lye but a mischievous and malicious lye or otherwise capitall according to the nature and quality of the offence and villany thereby intended against any else an equivocation or imposture and so an offence and heynous sinne before God and men 34. How the concealing of ones name According to the former lawfull and tolerable on good occasion as in danger of life or other eminent perill or inconveniency so Beza that silencing his owne name writ a Treatise in Nath Neskius name Bucer of Aretius Fellinus with lesse envie to be read of others so in ancient stories many as Saint Athanasius in danger of killing silencing his name and Saint Paul supposed silencing his in the Epist. to the Hebrewes to be read with lesse envy or prejudice by his Countrimen who hated his person as is seene in his story 35. The occasion then ought to be good of the changing and concealing of ones name Yes or else it argueth lightnesse or rashnesse and folly if not worse 36. Names are also imposed for some good reasons and occasions as well as distinction It is apparantly seene in all the chiefest and the best of the ancients and especially in the holy Scriptures so Adam earth Eva mother of the living Noah rest Abraham Israel David beloved Salomon peacefull Jesus a Saviour and our Christian names for that blessed hope we have in Christ our Saviour 37. What then doest thou particularly minde by thy Christian name My Christian duty calling and profession 38. As how As 1. my duty to God my heavenly Father the Church my Mother Christ my Saviour and all the faithfull my brethren and kindred in the flesh and more especially in him 2. My calling to this happy estate begunne in Baptisme where I receive this name 3. My profession of this faith then promised for me at Baptisme by them that gave mee this name SECT 3. Quest. 2. The imposition of the name and benefit thereof Authority of such imposers of the name with the ancient and laudable use in the Church and therefore retained Of taking new or keeping the old name in and after baptisme Of the new name received in baptisme and for that compared with circumcision Divers instances to the contrary and reasons of them The generall and received use now and reasons of it Why children baptised as in imitation of circumcision and from Christs example of receiving them The covenant also pertaining to them and they can never be too soone presented to God this being the ordinary meanes of salvation and way to heaven How faith required with baptisme and in very infants of faithfull parents and in the bosome of the Church Charity binding us to doe and thinke the best we can of all So the new Christian use and benefit of Baptisme Further described as thereby made a member of Christ the members of Christs mysticall body◠and the difference and degrees of them as in a well governed common-wealth the like to be seone The profit of being Christs members that we thereby become best the children of God How Christ Angels Men and all Creatures Sonnes of God the elect and their hope and preeminence The falling Angels And their losse and misery How workes required As signes of sons and heires not cause of inheritance The Lawyers question discussed And how heaven An inheritance or kingdome and the excellency of that inheritance 1. VVHo gave you this name My Godfathers and Godmothers who were my sureties to God in receiving his Covenant of grace and promising and undertaking covenants on my part to be performed 2. When was it In my Baptisme at the Font solemnly before God and the congregation 3. What benefit thereby I was thereby made A member of Christ The childe of God Inheritor of the kingdome of heaven 4. Why doe you call the Sureties Godfathers and Godmothers Because betweene God and me for my good they did undertake such things for mee and in my name that I should have done my selfe if I had beene able 5. What authority had they for it The ancient use and institution of the Church and primitive times continued to our dayes the order of the present Church and times concurring with the bond of charity doing good for one another and at the request of my naturall parents 6. Js it an ancient use or custome Yes as used neere from the Apostles times it appeares in the Ecclesiasticall Histories and Decretals as Higinus Bishop and Martyr in the 5. Decretall mentioneth so in our Church from the first plantation of faith here even Adulti those of yeares had Godfathers as appeares by Cunigils King of West Saxons baptized by Birinus whose Father in law and Godfather King Oswald was 7. But how have Godfathers authority to name the childe At the request of the parents who have the absolute authority to name it 8. Are the parents hereby barred No it is likely as they request the sureties and that they doe it so at their request and in love that they have the greatest stroke and it appeareth the Priest was went before at the Church doore to aske the name of the parents 9. How then is it said the Godfathers doe it or are required to name it For publique testification of it so they doe it and that most publiquely and solemnly by
easie for us by Gods grace in Christ and his Spirit making us to doe those things in love to him which were required under a strict command before and so wee released or freed from the curse of the Law and condemnation borne by Christ for us The slavish feare of the threats that should else terrifie us The tyrannicall seising on us or commanding us who have now a better Law the Covenant of Grace 39. To what use doth the Law then remaine 1. For a rule to square our lives by in godlinesse yet without fearfulnesse in love 2. For a Schoole-master to bring us to Christ shewing how much need we have of him 3. For a Schoole-master in Christ to bring us to true humiliation knowing how much we want true godlinesse and so to seek increase of graces in Christ. 40. What the difference between the Law of workes and of Grace or the Law and the Gospell 1. In that the Law is knowne by the light of nature and the Gospell a mystery to nature 1 Tim. 3. 6. and that Angells so desire to behold unveiled 1 Pet. 1. 12. 2. Sheweth only what is to be done the Gospell how doe it in Christ in faith and love 3. Is full of threats to urge us the Gospell of sweet promises to allure us to performe it 4. It is a Schoole-master to shew us Christ and our need of him or bringing us to him the Gospell admitteth and engrafteth us into him for our comfort 41. How doe the Law and Gospell agree 1. In their Author God that first gave the Law and since his Sonne to fulfill it and in him the Gospell of peace 2. In their end Christ that is pointed at in the one in presence in the other and perfection of both 3. In their threatnings against sin and upbraiding the disobedient and unfaithfull 4. In their promises to the observers and lovers of the Law by striving to doe it eternall life 5. In their consent in the setting forth of Gods glory faith hope and all graces without any contradiction as from one fountaine his Spirit 6. In their constant and continuall provocations to godlinesse 7. In their Ministers the Priests and Levites and servants of God that are to be without blemish called watchmen To live unblameably To set forth the Truth and Law of God To live of their service and of the Altar and whose lippes are to preserve knowledge the people to seeke the Law at their mouthes they to set it forth and the truth both by their life and doctrine 42. How was the Law written or delivered Delivered by the mouth and written by the finger of God to shew the holinesse and perfection of the same 43. Wherein written Both in the hearts of men as their duty to shew it naturall as also morall and so perpetuall Both in the Tables of stone and that twice by him to shew it doctrinall as well as naturall and morall and so to be read for instruction and preserved to perpetuity to all generations 44. How twice written In the first Tables broken by Moses representing the fraile hearts of flesh in which it was written corrupted by their owne inventions as the Israelites were when Moses so brake them by their owne Idolatry and abhominations In the other two Tables prepared againe by Moses to shew the confirmation of them to perpetuity and being restored and so laid up in the Arke of the Testimony and sanctum sanctorum to be preserved and fulfilled in Christ. 45. Why written in two Tables To shew the distinction of the duties in them contained to God in the first to men in the second Table the perfection of their number also pointing at the perfection both of the Law-giver and Law and so the ten Commandements SECT 2. Quest. 8. Concerning the Commandements and first of the Preface c. The severall prefaces to the Commandements three of them as first of the childe answ to the 8. quest wherein the authenticall unchangeablenesse author and authority God speaking and saying Autograph in Exod. and the Tables and other circumstances thereof expended and why it is called Moses Law and the words doubled of speaking and saying so Moses preface secondly analysed thirdly the preface of God himselfe being both a reason and to this first and all the other Commandements wherein to be observed the author and so his authority his name by himselfe uttered to shew his awfull majesty his Attributes calling his Almighty power as well as mercy and goodnesse to minde and so his actions of saving and deliverances from Egypt and the house of bondage litterally by the Iewes and Spiritually by us to be understood Whence his honour feare and reverence with our duty and obedience are powerfull enforced Of the true and right understanding the Law and how we ought to be affected in soule and spirit towards it being of so divine and spirituall A sense sablimate above and beyond the bare letter and so divers prime necessary in number five propounded for the better and more spirituall meaning understanding and interpretation of the same with the exposition of the same as else the contraction of them to a lesse or fewer number and some other lesse prime rules pertaining more to the comparison of the Commandements and Tables so referred to the beginning of the second Table 1. YOu signified ten Commandements which are they The same which God spake in the twentieth Chapter of Exodus saying I am the Lord thy God c. 2. What observe you here A twofold Preface and then the Commandments 3. What threefold preface Of Moses intimated in his 20. Chapter where he saith God spake all these words saying Of God immediately prefixed to the Commandement I am the Lord c. 4. What is in that first preface The authenticall substance and sum of it being the very same that was 1. Both Written 1. by God In fleshly Tables the heart In the first Tables resembling the broken pitchers men hearts In the second Tables restored and preserved in the Arke 2. By his Spirit in the hearts of the faithfull willingly to doe them 2. Spoken by God himselfe upon Mount Sinai in terrible manner out of the cloud and fire recorded by his servant Moses 3. Delivered so to the Israelites in that majesticke and glorious manner 4. Authorized by God so writing speaking and commanding them saying I am c. 5. How collect you this As plainly expressed in that first place where 1. The appearance authenticall the very same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Author God thus divers wayes divulging it 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he spake it above all other Scriptures with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. Autogragh the Tables with the finger of God written and it recorded in that 20. Chapter of Exodus and also Deut. 5. 3. Authority establishing commanding it and saying 6. How is it said the same As it was not onely the same in substance and effect but the very same in
words which was both spoken by God himself and written in the Tables and that two severall times laid up in the Arke and recorded for publique testification by Moses also to teach the people and so the very letter and words by how much more dignified the more and above all others to be received and esteemed 7. How did God speake it Not onely by his Prophets and servants and dictate of his Spirit as other Scriptures so also holy and sanctified but this with his owne voice in audience of Israel to their terror in power and great glory that they were amazed and fled againe and with so much the more feare and reverence to be received 8. How is the 20. Chapter of Exodus urged As the duplicate probation from testimony of holy Scripture also where it is recorded with all the circumstances of the preparation and delivery of the same 9. What circumstances There in that 20. Chapter and the precedent Chapter set forth As 1. the preparation after the manner of those times with great purifying washing and cleansing the bodies and thereby signified the soules purity required to receiving that holy Law and so teaching us what preparation for it c. 2. Charge not to presume beyond certaine markes and bounds set on paine of death to signifie these bounds of the Law transgrest much more meriting death 3. The Lords 1. descending with great terror the trumpet sounding earth quaking lightning flying abroad that Moses trembled and the people fled for feare to shew and signifie how awfull regard to be had thereof Secondly the Lords speaking with so great power and majesty that people also feared so exceedingly that they prayed Moses thence forward to speake to them lest hearing Gods voice they should die Thirdly the Lords writing the Lawes with his owne finger in the Tables of stone shewing their stony-heartednesse and that nothing but Gods finger was able to imprint them there all for the more reverence and that we be not negligent of his most holy lawes 10. How is it called the law of Moses As by him recorded yea and the Tables by him received from the Lord and so of him noted these circumstances also there 1. His fasting forty dayes at the receiving therof to shew with what penitence abstinence and humility it ought to bee received by us and as Christ also to the promulgation of that better law fasted also forty dayes 2. His zeale for Gods honour against the peoples idolatry in so much that he brake the Tables as they their faith to God 3. His glorious aspect and face shining so at receiving of the Law that the people were not able to behold him to signifie the honour of his ministry from God and the blindnesse of the Jews that had not power neither to looke the Law or Moses in the face to see the end of the Law and looke upon the Messias as they ought unlesse the Lord take away the vaile of blindnesse from their eyes and heart 11. Why are the words double so of speaking and saying To signifie and shew not onely the speaking or pronouncing was from God to dignifie the words but saying as establishing with authority and commanding thereby requiring awfull obedience to the same 12. Which is Moses preface Intimated in the former and almost in the same words expressed thus God spake all these words saying Exod. 20. 1. 13. What to be observed For the most part as in the former preface so here to be noted The author God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He spake and said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law written wherein the universality all and not onely part thereof regularity reduced to words these words spoken heard written and recorded The authority whereby as spoken for declaration established for confirmation saying I am c. 14. Which is the third preface Gods own as immediately prefixed to that first Commandement and so by some called a reason of the Command and in these words I am the Lord thy God which brought thee out of the land of c. 15. Is it then a reason or preface It may well be both a preface taken from the reason of enforcing their obedience and so it is a Preface as it is prefixed to the Commandement Reason in respect of the obedience urged 16. Is it a preface to the first onely or all the Commandements To the first primarily as either immediately prefixed or as the first Commandement is the chiefe and ground of all the rest To the residue of good consequence as respecting them also and enforcing obedience to them all 17. VVhat observe you in that preface The Lords name the author and so the authority I am c. Attribute requiring reverence Lord thy God Actions of deliverance enforcing duty and obedience Which brought c. 18. VVhat is his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehovah rendred the Lord I am the Lord taking it for his name and thereby manifesting himselfe to the Fathers in his mighty power essence and majesty and in that veneration held with the Jewes that in latter times they forbearing to speak or pronounce it they lost the true genuine pronunciation and spake read Adonai or Lord for it so it was called Ineffabile and Tetragrammaton as written with those foure letters the principall Matres Lectionis as it were whereof the Jewes writ many rare and excellent observations though in abstruse divinity and so by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name is understood of this most high and holy name 19. VVhat noted you in it These things especially and usually 1. The originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also that other name of God or essence as originall of all being 2. Letters first of aspiration doubled in it as from whom all life and breathing derived and proceeding Secondly of it the formatives of the tenses as comprehending all time past present and future shewing his eternity 3. Signification in the highest degree substance essence or being as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or super substantia as it is said to the first and last who was and is and is to come yet semper eidem the same 4. Manifestation of it to Moses and the Fathers for a blessing and comfort and so is it to all them that are his and that may know him and call upon his name 20. VVhat learne we hence His great authority and awfull reverence to his most holy name and majesty 21. VVhat Attributes Of Thy God or strength Thy deliverer or defence So appropriating his goodnesse in mercy and deliverance to his people Israel 22. But is not God also his name It is but as Jehovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more peculiarly assumed to himselfe in testification of his Majesty and particular revelation of himselfe to Abraham Moses and the Fathers so more especially accounted his and God betokening his goodnes or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying his strength
and vertue thus comparative in respect of that name referred to his Attributes though otherwise usually accepted for his name 23. How are his attributes else showne By his appropriating or entituling himselfe to Israel or Israel to himselfe calling himselfe thy God O Israel and who brought the deliverance whereby he is not onely said the Lord or God but their Lord and their God their deliverer and defendor and as David speaketh the lifter up of their head 24. What learne we hence By that neare bond that we are obliged unto him so loving and good a God that calleth himselfe ours what should be our intimate affection duty and allegiance and how we should be his 25. But how doth this concern us As Israel was the true people of God the naturall vine and we the branches ingrafted in the same and so all true beleevers are in Christ the Israel of God as well as what was literally spoken of them is typically of the whole Church to be understood as is hereafter shewed 26. What the actions here Of deliverance from a most wretched estate and slavery into liberty and peace from all oppressors and oppression to worship and serve him so From Egypt and her proud King Pharaoh From Egypt and tyrannicall oppressors the Egyptians From Egypt and constrained Taske-masters of their owne Nation From Egypt and that house of bondage temporally and corporally of the bodies spiritually of the soules in danger of Idolatry and other abominations abounding there 27. How is this understood Literally of the Israelites so indeed delivered by the hand of Moses in the mighty power of God and mystically of all true Israelites in Spirit having many and mighty deliverances from all enemies spirituall and temporall by the hand of God and in Christ. 28. Who are the true Israelites in spirit All the faithfull engrafted into Christ and so the seed of Abraham who as many deliverances in body so more especially in soule are delivered by Christ out of The spirituall Egypt or Sodome of this world and her Prince the Divell wickednes and vanity and from her 1. Tyranny of sin death and hell 2. Oppressors and 3. Taske-masters 1. Of the Egyptians all externall Agents 2. Of the owne bloud evill lusts fighting against the Spirit House of bondage whether the Flesh and body of death house of clay that depresseth the Sipirit World wherein all wicked Agents and Instruments under the Divell their Prince threaten both spiritual and corporall and endanger us both in temporall and eternall bondage of sin and her punishments 29. What hence enforced As honour to this Lord and love to our God so all duties of love and thankefulnesse for these blessings and deliverances and in especiall obedience in all those respects to his Lawes As if Lord his honour and feare As if God his greatnesse and power As if our God and deliverer love and duty require our best respect reverence and obedience to his Lawes that doe so ensue 30. What else learne we from hence Gods mercy singularly manifested in thus dealing with us and those that are his to win us to grace and obedience our duty in following his example by all meanes to seeke how to procure our owne and others good to his glory 32. How his so especiall mercy In that in delivery of his Law and Commandements there he doth not onely shew what is good or his will and pleasing to him which is a favour and mercy or command it barely which he may doe with all authority in equity but much more seeketh by all meanes to allure us by his mercies favours and promises of life and goodnesse and putting us who are too forgetfull in minde of his many blessings and deliverances 33. What our duty hence For Ministers and all others to seeke by all meanes to bring themselves and many to God setting forth and calling to minde his manifold mercies and graces His goodnesse enforcing love of him His power and authority requiring obedience His excellencies winning honour and admiration His workes requiring reverent consideration His Law our meditation and best attention His deliverances binding us to all best duties of joy thankes praises and the like and that so what justice requires of duty may be performed towards him if possible with all sincere affection and good will 34. For what profit or to what end should wee doe this That by often and continuall meditations in his Law wee may know what the good and perfect will of God is who will so make it easie to us and us to understand wisedome secretly and the excellent and wonderfull things of his Law 35 How should we best understand his Law By seeking to know it in the internall meaning not so much according to the letter as in the intention and illumination of the Spirt for the letter seemeth sometimes dead but the spirit giveth life and as it is said holy Davids Psalmes ought to bee sung with his spirit or with the spirit and understanding to bee rightly used and so Saint Pauls writings to be read with his spirit to be truly understood so much more this holy writing the Law by Gods Spirit that endited it 36. VVhat rules or instructions have you for the better understanding of it There are certaine briefe rules and directions given for the right and true understanding of it or to guide the soule into due and orderly meditation of the things therein contained and may serve both Ministers in their interpretation and others in conceiving the true sense and interpretation or meaning thereof and where these come short of attaining this it is to bee further sought for by prayer in humility as from more speciall and internall illumination of Gods Spirit which can only bring the best knowledge of these things and contentation to the soule 37. Explaine this farther As required Davids spirit rightly to understand Davids Psalmes and Saint Pauls spirit or the Spirit of God rightly to conceive of Saint Pauls writings or holy Scriptures so for the spirituall and true understanding of the Law not onely according to the letter the letter killing or dead but the spirit giving life in the spirituall sense intending or comprehending all goodnesse here are further directions for such spirituall meaning required and as in law this one word the whole law and duty of man comprehended so in one word here not seldome to be seene in one vertue all the branches in one sinne all the kindes or what ever neere of kin comprised and therewith all signes meanes occasions and provocations to it so spiritually to be understood and by and with the vertue commanded and by and with the vice prohibited as well as by any vertue commanded the opposite vice and all his sequell discommended forbidden and by the vice or sin forbidden the opposite vertue and all of kin commanded and commended to bee embraced by our selves and all others in the Communion of Saints so there are such rules to this purpose
yet imparity of sins may be and one offence greater then another in many respects as 1. Some lesse offences against the neighbour then others as lying then adultery and murder and so the smaller offences compared with bloudy and crying sins as Peters denyall or Eutiches sleeping with Davids adultery or Noahs drunkennesse with Cains murder 2. Sins against the second Table and against the creature lesse in regard of the object then those against the first being immediately against Gods infinite Majesty 3. Sins also of infirmity and ignorance and the like though not the lesse able to damne us yet lesse accounted then those of malice and contempt or presumptuous sins so all those other sins in comparison of those perverse haynous and stubborne sins against the holy Ghost whereby the difference and degrees of sin and offences is apparant 7. How is the fourth rule to be understood That though the sins against the first Table simply and absolutely in themselves considered as immediately against the infinite Majesty of God are more heynous then the sins against the second Table where the offence is but against the finite creature immediately though secondarily against the divine Majesty contemned yet such may the aggravation be on the one side by extreame malice perversnesse presumption supine negligence and the like and the extenuation on the other side by infirmity ignorance feare or other humane passion or frailty that may quite alter and weigh downe or over balance the former respect that as in the same first Tables offences compared among themselves there is no comparison of Sarahs infidelity when she laughed and for which she was reproved with Lots wives looking back Achans sacriledge or the gainsaying of Korah so neither in the second Tables offences compared with the first or first with the second that infidelity of Sarahs or Eutiches sleeping at Pauls Sermon both of infirmity though against God or such like negligence on the Sabbath to be thought equall to Cains murder Davids adultery backed with murder or such other crying sins of oppression and blood though against men onely immediately since so aggravated by perversnesse malice and presumption or security as well as secondarily also redounding to the dishonour of God and contempt of the divine Majesty 8. How the fifth rule explained That there is so near a tye and relation between the Commandements all of them having one rule the love of God one end the honour of God one author of them all God and one authority commanding all and so binding to every one of them in particular as to all of them and the whole Law in generall saying thou shalt observe all these Lawes to doe them and Cursed is he who walketh not in all these Lawes to doe them that one of them not performed the whole Law is broken and the disobedience manifest requiring punishment as the guilt also shewing it selfe 1. Against the Author of them all 2. Against the authority of his command 3. Against the royall Law of love 4 In contempt of that divine Majesty so that though there are degrees of offences and some are to be more earnestly and carefully avoyded as more haynous ones yet simply none are to bee chosen as inter mala culpae omnino non datur electio 9. What is the summe of the second Table To love thy neighbour as thy selfe Levit. 19. 18 Math. 22. 39. Rom 13. 8. 10. What is thereby expressed The duty love which in the first place God in the next place respectively the neighbour The object the neighbour as neare to us of the same flesh and blood viz. all mankinde The manner as thy selfe both in regard of the love First naturall whereby thou desirest the preservation of thy life goods c. Secondly spirituall whereby thou desirest thy soules good and salvation and expressed either I. To superiours in the 5. Commandement here expressed II. To allmen by not onely not hurting or wishing but even not consenting to the hurt of his 1. Person by murder 6. Commandement 2. Second selfe wife by adultery 7. Commandement 3. Goods by stealth 8. Commandement 4. Good name by lying 9. Commandement Or 11. even without consent by any concupiseence whatsoever in the 10. Commandement the first motions of sin forbidden 11. Why have all the Commandements of the first Table their reason annexed and so not the second 1. To shew how especiall care ought to be had of the honour of God whence all other duties depend 2. To shew that the first Table the foundation of the second and the duties therein contained thence depending 3. To shew our backwardnesse in the honour of God and ingratitude needing such spurres and remembrances as more prone to wrong God then men the Creator and giver of all good then the creature though too mischievous and malicious to all but in imitation of the first Table this first Commandement of the second and this onely hath a reason or promise annexed 12. Why hath this onely the promise Because as from the first Table the second and the duties thereof depend and from the first Commandement of the first Table the rest of the Commandements there so from this 1. Commandment of the second Table concerning duties to superiours the rest of the Commandements doe also seeme to depend in regard of the due observation of them by their authority and command and also in the superiours doth more especially shine the image of Divinity so as next to the first Table in place and first of the second graced also with a reason or promise 13. How is the image of the divine Majesty more particularly expressed in superiours 1. As in the King represented majestie power and soveraigne authority 2. As in the Magistrates the image of his government and justice 3. As in the ancient in yeares image of that Ancient of dayes in eternity 4. As in the Parents image of his goodnesse our Father and Creator 5. As in the Tutors Ministers and Teachers bearing the image of his divine Majestie wisdome and knowledge whose honour in his image is thus attended with the promise in this first Commandment with promise the first of the second Table 14. What is therein contained 1. The Commandement Honour thy father and mother 2. The promise That thy dayes may bee long c. What manner of Commandement is it An affirmative and thereby inferring his opposite negative viz. commanding to exhibit all love honour and obedience to our superiours and to avoid all unreverence disobedience and dishonour of them 15. What is the affirmative part Commanding respect of Inferiours their exhibition of 1. Honour and reverence 2. Duty and obedience 3. Love humility with the signes 4. Thereof to be exhibited to all superiours Superiours to be worthy of that honour by their 1. Gravity and good example 2. Mercy and bounty 3. Justice moderation and 4. Benevolence to all inferiours 16. What the negative part Forbidding in respect of Superiours their offences in shewing