the obedience of it Touching the words of the Commandement we haue heard also that two things are diligently to be examined Which are they First who are meant by these honourable titles father and mother Secondly what that honour is which God commandeth vs to yeeld vnto them Shew therefore in the firs place who are meant by these titles of father and mother First our naturall parents by whom as by the instruments of God we haue receiued our being and life And then also all those which in any respect are in stead of parents vnto vs for the preseruation direction and comfort of life Who are they whom we ought to account to be to vs in stead of parents according to this Commandement of God First ciuill Magistrates in the common-wealth such as are soueraigne Kings and Princes with their Iudges and Iustices and all in publike office vnder them Secondly Pastors and teachers of the word in the Church of God with all that haue gouernement and charge of soules together with them according to the same his holy word Thirdly schoole-maisters and teachers of the tongues and other liberal Arts as also such as haue the wardship gouernement of fatherlesse children and likewise maisters of manuell trades and occupations Fourthly all that be any way specially beneficiall to any of vs. Finally the aged in yeares and all that are our auncients in grace and godlinesse Moreouer it is here to be noted that as in the first degree of naturall parents the mother is mentioned so in these other degrees that women when by the speciall prouidence of God any haue soueraigntie of gouernement or any inferiour place of regency they are to be accounted mothers in the common-wealth and Church of God as Deborah in that respect is called a mother in Israel Iudges 5.7 Yea all matron-like and mercifull women are mothers c. But why are all other degrees both of ciuill office and naturall age and spirituall gifts c. thus comprehended vnder the titles of naturall parents First because they are by the lavv and course of nature the first and most auncient degree of honour among men Secondly because the louing and tender gouernement of naturall parents is the principall patterne and example whereunto all other gouernement is to be framed Thirdly because child-like subiection is the entrance and preparation to all obedience and subiection Finally that it might the more clearely appeare how acceptable to God the subiection of euery inferiour is to his superiour of what degree soeuer he be and on the contrary how grieuous a sinne disobedience to any superiour is in so much as it is of like nature with the vndutifulnesse of a child against his naturall father or against his mother that bare him Hitherto who are meant by the honourable titles of father and mother Now let vs come to see what that honour is which God commandeth vs to yeeld vnto them the which because we cannot better vnderstand then by searching out what those seuerall duties are which God in his word expresseth as belonging to euery one either in common or more specially according to his seuerall degree and calling let vs follow this course And first what is the honour which children are commanded to yeeld vnto their naturall parents The Lord commanding vs to honour our naturall parents requireth of vs these things First that we do all the dayes of our liues reuerendly esteeme of them and of their holy prayers and blessing Duties commanded and first to naturall parents and of their vvise instructions and counsels both for the course and trade of life vvhich we are to take and for the company which vve are to make choyse of and especially then vvhen vve shall come to thinke of seeking a companion to liue vvith vs in maried estate Secondly that as a fruite of that reuerend estimation we do not onely in outward gesture and speech behaue our selues dutifully toward them but also that we obey them from the heart submitting our selues to their godly gouernement and discipline and that euery vvay we seeke to vvin them to pray for vs and to blesse vs and to giue all good occasion to ioy in vs and to blesse and prayse God for vs. Thirdly that we shevv our selues thankefull in all readinesse to recompence their goodnesse toward vs to the vttermost of our power wherein soeuer they shall at any time stand in neede of our helpe Finally seeing we cannot recompence them or at the most but in part we are to pray continually vnto God so long as they liue that it may please him on our behalfe fully and for euer to recompence and reward them Yea and all these duties are to be performed from hearty loue and affection toward them This is the honour that children owe to their naturall parents beside seemely buriall if we suruiue them and dutifull speech and memoriall of them c. But why are all these duties comprehended vnder this word Honor rather then vnder loue To put a difference betweene that loue we owe to our inferiors or equals which is more familiar and this loue wherein we stand bound to our parents and all other our superiours which may not be seuered from feare and reuerence Now what is the honour that subiects owe to their soueraigne kings and to all other their inferiour Magistrates The same which we are commanded to yeeld to our naturall parents according to the particular interpretation of the Scriptures following My sonne sayth king Salomon feare the Lord and the king Reuerence meddle not with them that are seditious Duties to Prinâ—â—s and ciuill â—ouernours Prou. 24.21 Submit your selues sayth the Apostle Peter vnto all maner ordinance of man Obedience for the Lords sake whether it be to the king or to the superiour 1. Pet. 2.13 Or vnto gouernours as vnto them that are sent of him for the punishment of euill doers and for the praise of them that do well For so is the will of God that by well doing ye may put to silence the ignorance of foolish men As free but not as hauing liberty for a cloake of maliciousnesse but as the seruants of God 1. Epist 2.13.14.15.16 And the Apostle Paule Rom. 13.1.2.3.4 And then it followeth verses 5. and 6. Wherefore ye must be subiect not because of wrath onely but also for conscience sake For for this cause ye pay also tribute for they are Gods ministers applying themselues for the same thing Thankfulnesse Yea not onely must we shew our selues thankefull for their carefull protection ouer vs by yeelding a portion of our goods but also in bestowing our whole substance and in the hazarding of our liues in their warres if need so require according to that saying of the souldiers of king Dauid Thy life is more worth then ten thousand of vs 2. Sam. 18.3 and chap. 21.17 Thou shalt go no more out vvith vs to battell least thou quench the light of Israel
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
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
answere that God is to be acknowledged wholly and in all his essentiall diuine properties most wise most iust c. Reade Exod. 34.6.7 and Deut. 32.3.4 Now I would know of you wherein the spirituall worship and seruice of this onely true God the eternall and almightie Lord of heauen and earth doth stand It standeth in the holy meditation of God his vvord works both of Creation and gouernement specially concerning his Church it standeth in faith or trust belief in hope in loue in zeale in feare or reuerence in humblenesse and sobrietie of mind rightly to vse all good gifts and blessings of God in patience and meekenesse of spirit to endure all vvants and afflictions hovvsoeuer it shall please God to exercise and try our faith it standeth in prayer ioyned vvith thankesgiuing in all things finally it standeth in the dedicating of our selues soules and bodies and al that vve haue and vvhatsoeuer God shall blesse vs vvithall to the honour and prayse of his name and that in a most sacred and secret couenant oath and vowe betwixt him alone and our owne consciences in stead of a thousand vvitnesses Here we may not vnfitly call to mind that the beginning of our Catechisme is confirmed by the Lord himselfe in the beginning of his most wise holy and righteous Law he setting that in the first place which is principally most worthie and most necessarie aboue all the rest And for the same cause this commandement is most diligently to be considered and weighed of vs because it is as the foundation light and life of al the rest of the commandements not onely of the second Table but also euen of the first Let vs therefore I pray you in the name of God without all preiudiciall conceit of vnnecessarie tediousnesse continue still in a further inquirie more large haÌ„dling of this coÌ„mandemeÌ„t And first of all What is that meditation of God and of his word and workes which you speake of It is a staying of the mind in the serious thought and consideration of them vvith a holy delight and admiration at that most perfect and diuine excellencie vvhich shineth in them and which casteth forth the comfortable beames thereof vpon the soule of him that so thinketh vpon them Reade Ps 1.2 and Ps 8. and Ps 104. and Micah 7.18.19.20 Now what is faith and trust or beliefe in God It is an assured and comfortable perswasion of Gods loue fauour and blessing in all things and specially concerning the euerlasting happinesse and saluation of our soules vvhileâ— vve vvalke in his vvayes and stay our selues vpon the gracious promises of his vvord Reade Psalme 27.13 and Psalme 116.10 and the same againe 2. Corinth 4.13.14 Reade also Psal 56.3.4 and verses 10.11 and Ps .. 46. Ps 125. Read also Rom. 8.31 to the 〈◊〉 of the Chapter Thus faith hath ioy and comfort in the peâ—sâ—â—sion of Gods fauour c. yet vpon condition that we wâ—â—â—â—â— his wayes for so soone as we decline from the Lord we â—â—â—â—ken our faith and going on in such a course it should be presumption and not faith to incourage our selues to thinke that God would blesse vs we should therein tempt God c. reade Psalme 30.6.7 What is hope in God It is as the anchor of faith or as a proppe to vndershore and vphold it quietly expecting and vvaiting for the performance of saluation and all other blessings from the bountifull hand of God in due season vvhatsoeuer faith for the present assureth Reade Lament chapter 3.24 c. The Lord is my portion saith my soule therefore I will hope him c. Reade also Romanes 5.5 and chapter 8.24 and chap. 15.4 verse 13. Note also that manie times God is called our hope Psal 62.8 and 65.5 and Ieremie 14.8 and chap. 17.13 and Act. 24.14.15 and chapter 26.6.7 Reade also 1. Thessal 5.8 and Ephes 6.17 and Hebr. 6.19 Christ also is called our hope because by him our hope is established in God 1. Tim. 1.1 Coloss 1.27 the hope of glorie Finally it is the note of an heathen and vnbeleeuer to be without hope 1. Thess 4.13 For hope comforteth and establisheth the heart against all present cause of sorrow and griefe Psalme 27.14 VVhat is the loue of God It is a most precious and honorable esteeming and affecting of him vvith a chiefe delight in him aboue all things besides Reade Deut. 6 5. and Matth. 10.37 yea Luke chap. 14.26 Zeale followeth what is that It is a special fruit of loue or the earnestnes of loue longing after the glorie of God vvhich vttereth it self in a wise discreet holy coÌ„teÌ„ding for the aduancemeÌ„t of it infinitly aboue al things else Read Ps 69.9 read also 2. Sam. 6.16.21.22 The nature of that zeale which is in loue is notably described Cant. chap. 8.6.7 What is the feare or reuerence of God It is a holy childlike avvfulnesse vvhereby the faithfull and zealous seruaÌ„ts of God are made loth to displease offend him considering his fatherly loue vvherby he is loth to plague punish them Hereby also they are made very carefull desirous to please God in all things By this that you say it appeareth that the feare of God is in the harts of his children both as a bridle to restrain theÌ„ from sin and also as a spurre in their sides to pricke them forward to good duties And that it is so Reade Prou. 3.7 and chapter 8.13 and chapter 1.14.16 and verse 27. and chap. 16.6 and Nehem. 5.9 and verse 15. and 2. Cor. 7.1 and 1. Pet. 1.17 Read also Psal 2.10.11 and Psal 4.4 The want of this feare is as the breaking open of the dore to all wickednesse Rom. 3.18 and Gen. 20.11 Now what is humblenesse of mind It is an vtter denying and abasing of our selues in the sight of God through conscience of our ovvne vnvvorthinesse of the least of his mercies yea vvith acknovvledgement that vve haue most iustly deserued and do dayly deserue his greatest plagues and punishments if he should enter into iudgement vvith vs. Reade Genesis 32.10 and 2. Sam. 6.21.22 and chap. 7.18 and Psalme 8. What is man that thou shouldest be mindfull of him c. and 1. Tim. 1.15 and Isaiah 6.5 and Dan. 9.7 c. Reade also Micah 6.8 It is a dutie verie acceptable to God When do we soberly vse the good gifts and blessings of God When vve are in the enioying and vse of them carefull to procure his glorie and not our ovvne prayse and vvhen vve seeke therein spiritually to please him and not carnally and voluptuously or couetously to delight pleasure or profite our selues Reade Rom. 12.3 and 1. Cor. 4.6.7 and Tit. 2.11.12 the Apostle Iohn 1. Epistle chap. 2.15.16.17 and Peter 1. Epist 4.7 and chap. 5.8 and our Sauiour Christ Luke 21. ver 34. c. contrarie to the disposition of vngodly men who seeke praise one of another and make their belly their God louing pleasures
Prayer And concerning prayer the Apostle Paule exhorteth that in the Church of God and in the holy meetings of his people first of all supplications prayers intercessions with giuing of thankes be made for all men For Kings and all that are in authority that we may leade a quiet and a peaceable life in all godlinesse and honesty 1. Timothie 2.1.2 Here let vs obserue that the same honour which is due to soueraigne Kings is due also to Queenes when they haue by Gods speciall prouidence soueraignty of gouernement The inferiority of their sexe must not in this case preiudice their authority ouer their subiects no more then it must diminish the honour which children owe to their naturall mother whom therefore the Lord doth in his Law mention aswell as the father And Leuit. 19.3 he putteth her before the other Duties to Mâ—nisters of thâ— word that it might the rather be obserued But leauing this point let vs proceed What is the honour which God hath commanded his people to giue to their pastors and teachers The same duties in such maner as followeth He that heareth you sayth our Sauiour Christ heareth me Reuerence and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 Whereupon sayth the Apostle Paule Let a man so thinke of vs as of the Ministers of Christ and disposers of the secrets of God 1. Cor. 4 1. In the 13. chap. of the Epistle to the Heb. verse 17. Obediencâ— Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue accounts c. Touching prayers for the Ministers of the word Prayer Pray for vs sayth the Apostle Paule that the vvord of the Lord may haue free passage and be glorified 2. Thessal 3.1 And againe Ephesians 6.18 Reade also Hebr. 13.18 Pray for vs for we are assured that we haue a good conscience in all things desiring to liue honestly And for conuenient maintenance Thankefâ—â—nesse and euery other duty of honour belonging to the Ministers of the Gospell we reade what the will of God is 1. Tim. 5.17.18 The elders that rule well are worthy of double honour specially they which labour in the word and doctrine For the Scripture sayth thou shalt not mouzell the mouth of the oxe that treadeth out the corne and the labourer is worthy of his wages This is the honour which by the commandement of God belongeth to the Pastors and teachers of the Church wherein also schoole-maisters and teachers of the liberall Arts haue their portion to whom not onely their scholers themselues but also the parents of the scholers owe reuerence and thanks with good and liberall recompence Now what is the honour which God requireth that seruants should yeeld to their maisters according to the flesh as the Apostle calleth them in regard of their bodily seruice which they owe them Duties to maisters of families c. Let as many seruants as be vnder the yoake count their maisters worthy of all honor Reuerence that the name of God and his doctrine be not euill spoken of And they which haue beleeuing maisters let them not despise them because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefit These things sayth the Apostle to Timothy teach and exhort 1. Tim. chap. 6.1.2 Obedience Seruants be ye obedient to them that are your maisters according to the flesh with feare and trembling in singlenesse of your harts as vnto Christ Not with seruice to the eye as men pleasers but as the seruants of Christ doing the will of God from the heart With good-will seruing the Lord and not men Ephesi 6.5.6.7 And the same againe Coloss chap. 3.22.23 Moreouer in the second chapter to Titus verses 9.10 Let seruants be subiect to their maisters and please them in all things not answering againe Neither pickers but that they shew all good faithfulnesse that they may adorne the doctrine of God our Sauiour in all things Prayer For prayer we haue the example of Abrahams seruants Gen. 24.12.13.14 and verse 48. Thankefulnesse For thankefulnesse Ioseph is a notable example for all seruants to follow Gen. 39. verses 8.9.10 And Iaacob for diligence and faithfulnesse yea though he serued an vnkind kinsman Gen. 29.15 c. Let vs peruse these places of holy Scripture and first Gen. 24.12 c. The Like honour in all good reason and proportion and from the equity of this Commandement as it followeth to be considered is due from the souldier to his Captaine for he is his maister and martiall Magistrate from the patient to his good Phisition or Surgion who are as nouicing fathers to his bodily health as it is well expressed Ecclesiasticus 38.1 c. Honour the Phisitian with the honour that is due vnto him because of necessity for the Lord hath created him Duties to elders in yeares that is to say he hath appointed this calling and giuen this gift and skill to him c. The like honour is due from the client to his faithfull Counsellour and pleader at Law seeing he is a father in the defence of his outward estate and iust title and right and froÌ„ the beneficiarie to his liberall benefactor whether to man as to Gaius or to woman as to Dorcas c. And note also that in obedience to this Commaundement the wife is to reuerence her husband Eph. 5.22 c. 33. and Coloss 3.18 Maid-seruants are likewise to submit themselues to their dames and mistresses Gen. 16.9 To conclude this point What is that honour which God commandeth the younger in yeares to giue to their auncients and elders Thou shalt rise vp before the horehead Reuerence a fruite and declaration whereof is this rising vp and honour the person of the old man sayth the Lord and dread thy God I am the Lord Leuit. 19.32 A fruite also of the which honour is the silence of the younger in reuerend regard of the experience and vvisedome of their elders Iob. 12.12 And as vve reade againe Iob. 32.4 Elihu waited till Iob and the rest had spoken because they vvere more auncient in yeares then he And verse 6. he sayth I am young in yeares and ye are auncient therefore I doubted and was afraide to shew you my opinion Reade also Psalme 107.32 Ye younger sayth the Apostle Peter submit your selues vnto the elders Obedience and submit your selues euery man one to another decke your selues inwardly vvith lowlinesse of minde for God resisteth the proud giueth grace to the humble 1. Epistle chapter 5.5 Yea the Minister of the word though he himselfe be an Elder in respect of his office yet must he not checke his elder in yeares but exhort him as a father and the yonger men as brethren the elder women as mothers the younger as sisters with all purenesse 1. Tim. 5.1.2 And further
a reasonable fee. The duties of the Phisition or Surgion are that first he seek out the disease of his patient that then he minister the most fit medicines that he pray for a prosperous cure that he accept of a competent reward The duties of such as exceede other in number of yeares or in measure of gifts and graces are that they helpe the rest with their godly aduice and counsell and that they go before them as good patternes in all wise and holy conuersation Reade Titus chapter 2.1.2.3 and Psalme 107.32 These are the duties of superiours toward their inferiours But what if they do not their duties as they ought but deale dishonourably c. are inferiours then discharged of dutie so that we stand not thenceforth bound to honour our parents Princes c. according to their seuerall places and degrees of honour which God hath bestowed vpon them Albeit if they be very wicked specially against the true religion of God we cannot euery way and so fully honour them as if they did performe the duties of their places to the honour and glorie of God neither indeede are they worthie of it yet for the Lords sake How honour worship due to men differeth from that which is due to God and in dutifull regard of his commaundements and ordinances in so much as all the powers that be are ordained of God we stand bound so farre to honour them as we do not dishonour him to obey and bow to them so far as vve do not disobey and lift vp our selues against him Yea euen in all things are we to submit our selues to them so as in nothing we rebell against him we must be thankefull to them so farre as we shew not our selues vnthankefull to him And aboue all things we must remember to pray earnestly to God for the most wicked of them that it might please him of his infinit mercie to turn their harts and to giue them grace to do their duties faithfully that so they may haue more worthie honour both before God and men But as touching all humane infirmities of those that be otherwise both good and godly it is the dutie of euerie one patiently to beare with them yea as much as we may to couer and hide them that they breake not forth to their dishonour eyther among our selues or in the sight or hearing of anie other It is true as we are instructed from the example of Sem and Iapheth Gen. 9.23 And further touching wicked Kings and Princes that it is our duties to pray for them we learne from the Apostles who so charged Christians to do while yet they were enemies to the Gospell Neuerthelesse if they commaund vs any thing contrarie to the word of God we must obey God rather then man For in that respect we haue no father king or maister c. but God alone c. Here might we come to the negatiue part of this Commandement but for the remouing of a certaine scruple I pray therefore let vs stay our course awhile seeing it giueth occasion of a very good and necessarie instruction In so much as all honour belongeth vnto God and we are commaunded to worship him alone Matth. 4.10 1. Tim. 6.15.16 c. yea in this respect Peter reproueth Cornelius for bowing downe very low to declare his honourable and reuerend estimation of him Acts 10.26 And Reuel chap. 19.10 and againe chap. 22.8.9 euen the Angell of Christ reproueth Iohn twise for bowing downe low to giue honour vnto him and biddeth him worship God How honour and worship due to God differeth from honor and worship due to mē And Iob 32.21.22 I may not giue titles to man c. How therefore may we account anie men honourable and worshipfull accordingly yeeld them the outward gestures and titles of honour and worship and yet not defraud God of that which is proper and due vnto him To the clearing of this point we must necessarily put a great difference betwixt diuine honour and worship which is onely proper to God and ciuill honour and worship which God himselfe permitteth yea commaundeth to be yeelded of man vnto a man Shew what that difference is We honour and vvorship God immediatly for his owne sake that is to say we bow the knees both of our bodies and also of our soules before him and we are most humble and hearty sutors vnto him in all things according to his will with sure trust and confidence in his mercie and with an acknowledgement euen from the bottome of our hearts that he onely is of most high and excellent maiestie aboue all superioritie and degree either of earthly Prince or heauenly Angell and so consequently we acknowledge him worthy more reuerend honour and vvorship then can possibly be yeelded to him of our selues or of anie of all his creatures But all the honour and worship vvhich vve giue vnto men vve yeeld it onely in and for the Lord that is to say although vve bow not onely the knees of our bodies but also the affections of our mindes and spirits before them as in the sight of God and though as our necessities duties require we do somtimes make our humble sutes supplications to them neuertheles we knowing that as our honor worship toward God is alwaies too short and fayling so this vnto men may be excessiue too much therfore vve alwaies retayne and hold this perswasion in our hearts that euen our highest superiours here vpon earth are but the instruments of Gods goodnesse toward vs from heauen though indeed they be his very honourable instruments that all their power is limited according to the good pleasure of his diuine vvill Neither do vve yeeld vnto them or aske of them or feare and expect from them any thing which God hath reserued as proper and entire vnto himselfe Sinnes forbidden This is a true difference indeed and if you shall expresse this last point by some particulars you shall make the whole matter much more plaine Rehearse therefore some of those things which God hath reserued wholly to himselfe and are onely to be sought and expected from him We do not seeke to anie earthly Superiour or Power whether parent or Prince or anie other for the gifts and graces of Gods Spirit nor for the inheritance of his heauenly kingdome no neither do we seeke to them for health and preseruation in time of plague and sickenesse nor for fruitfull seasons and plentie in the time of dearth and famine c. but to God onely as the author and giuer of them If they wrong vs God is righteous and will do vs iustice though they shold kill our bodies yet God will saue our soules Hitherto of the affirmatiue part of this fift Com. of almightie God the God of all diuine honour worship and glorie Now on the contrarie what are the euils and transgressions which the Lord forbiddeth in it c. The Lord hauing in this
Commandement established a distinction of degrees of honour both in nature and also for godly pollicie and communion of life and hauing likewise commaunded all inferiours to yeeld to euerie one of their superiours their due honour and that all superiours also should so liue and gouerne as they may be worthie honour it is hereupon plainely to be gathered that the Lord forbiddeth on the one hand all anarchie or want of gouernement and disordered confusion together with all tyrannous ouerstately proud and rigorous Lordlinesse and dominion yea euerie vnkind and vnparent-like abuse thereof And on the other hand he forbiddeth all stubborne contempt and disobedience vvith all enuious and ambitious conspiracie and rebellion yea all fayling in the faithfull performance of any good seruice and dutie either in vvill vvord or deede in euerie one not answering to that place of inferioritie and subiection wherein the Lord hath set him This is indeede the summe of the negatiue part of this Commandement in few words but the more particular opening of it would require a larger discourse to shew the particular transgressions both of inferiours and superiours in the rehearsall of the contraries to all the good duties as for example in the inferiours the contraries to true reuerence c. in superiours the contraries to iust and equall gouernement c. Neuerthelesse let vs as briefly as may be run through these contraries whereby we may as in a short view see how infinite wayes this one Commaundement may be transgressed and broken And let vs beginne with the transgressions of inferiors which are these that follow First the cōtraries to true reuerence both in defect in excesse Not to esteeme of them according to the worthinesse of the place wherunto God hath aduanced them To despise them because of some infirmities which they labour of To yeeld more honour worship to thē then were meete to be yeelded to mortall men To feare them excessiuely To sooth flatter them in their faults ouersights yea not to signifie in reuerend manner our dislike and sorrow if they fall into anie foule and enormious sinne Secondly the contraries to true obedience Fayling of them in anie iust and lawfull seruice and dutie Obedience in good duties onely to the teeth outward as we say or with seruice onely to the eye as the Scripture speaketh Ephe. 6.6 Obedience to iniust and wicked lawes commandements as Doeg obeyed Saul in killing the Lords Priests c. Conspiracie and rebellion against them Thirdly the contraries to true thankefulnesse Iegratitude of heart Neglect of ayding them when they stand in neede of our helpe Iniurious or fraudulent dealing in keeping back or concealing anie part of maintenance due to them Gratifying of them by flatterie or with wronging others as Ziba did king Dauid in the cause of his maister Mephibosheth Fiftly the conttraries of well moderated and dutiful loue Excessiue loue and therein more care to please them then to please God and to further their ciuill commandements lawes then the holy lawes and commandements of the only wise and iust God Hatred of them for doing their office roundly and without respect of person as namely if they shold punish our selues for our defaults or anie that be neare and deare vnto vs c. Hitherto of the transgressions of inferiours against those duties which this fift Commandement chargeth them to yeeld to their superiours The transgressions of superiours in violating those duties which this same fift Commandement requireth of them toward their inferiours do now follow And first more generally and this also diuerse wayes as we shall see in the contraries of the seuerall duties commanded to them Such as are First the contraries to iust and equall gouernement Carelesse neglect of iust equall gouernment Error in discerning what is equall and right through rashnesse and for want of due aduisement Acceptation of persons for fauour or for bribes against the knowne equity of the cause Secondly the contraries to right louing and parent-like affection Want of affection as Gallio Act. 17. cared not to see Sosthenes outragiously beaten before his iudgement seate Foolish pitie Vaine popularitie Heauie and tyrannicall exactions Thirdly the contraries to iust incoraging of those that are dutifully affected Neglect of rewarding such seruices as haue bin performed with speciall dilligence and faithfulnesse in causes of great weight and moment Rewarding of the vnworthie Fourthly he contraries to stayednesse and grauitie Lightnes in and constancie Pride and ambition Fiftly the contraries to modestie Vaine glorie Arrogancie Counterfeit modestie Finally the contraries to clemency or gracious and mercifull dealing Ouer-loose remisnesse Rigorous seueritie These are the generall transgressions against the duties which God requireth of Superiours to their inferiours The more particular do now henceforth follow First in naturall parēts The contraries of meete nourishing vp and prouiding for their children Such as are neglect of prouiding euen bare necessaries or on the contrarie riotous education and aspiring after too great things for them The contraries of due defence against iniuries Incouraging or hartening of anie to shrewd and curst dealing either against straungers or among themselues No inuring of them to patience meekenes Rash vnaduised defence or reuenging their wrōgs The contraries to teaching and instructing of them Such as are neglect of teaching instructing them either by their owne industrie or by some other in the knowledge of such things as are meete for their yeares c. The teaching of them euill things or putting of them to euil teachers The bringing of them vp idlely The giuing of them ill example in any thing The contraries of praying to God for them such as haue no regard at all or very litle and seldome regard to intreat God for his blessing vpon them Imprecatiōs or cursed wishes against them in their fury The contraries of wise and discreet gouernement that is either no rebuke or correction at all for their falts which is noted to be the fault of king Dauid concerning Adoniah 1. King 1. Or ouer sharp and bitter and haining rebukes reproches or reuilings to the discouraging of their mindes contrarie to the rule of the Apostle Eph. 6. Finally no mitigation of seueritie though reasonable causes do offer themselues to induce thereunto In the King or soueraigne Prince No requiring or vrging of his Subiects or very remisse and negligent vrging of them to the obedience of both the tables of the morall law of God No care or slender care in framing and fitting his ciuill lawes and penalties thereunto Neglect to make due choise of worthie vnder-magistrates and officers or to ouersee and inquire whether they do their duties faithfully No defence or too slight and houerly defending incouraging of the dutifull subiect Neglect of due seueritie against the wicked or rather preferring and aduancing them according to that Eccl. 10.5.6.7 Pr. 26.1.8 Finally tyrannie in sifting their Subiects by causlesse inquisitions and officious othes in punishing
of the Chapter c. What is the curse against such aged persons as haue no regard to walke wisely and as it beseemeth their yeares for the good example of their youngers Though a sinner do euill an hundreth times and God should prolong his dayes yet I know that it shall not go well with him because he feareth not before God Eccles 8.12.13 And Isaiah chap. 65.20 The sinner being an hundreth yeares old shall be accursed His bones are full of the sinne of his youth and it shall lye downe with him in the dust Iob. chap. 20.11 This must needes make him miserable indeed For euen as the Spirit of God earnestly affirmeth that they are blessed which dye in the Lord whose workes follow them c. Reue. 14.13 So on the contrary they whose sins accompany them to their death and in their death must of necessity be extremely miserable To conclude this point what proofe haue you of the curse against those that do not giue mutuall honour one to another yea the more honourable to the baser the richer to the poorer the learned to the vnlearned and much rather if one equall do not so to another seruant to seruant brother to brother poore to poore and rich to rich c. The sinner sayth the holy Prouerbe despiseth his neighbour and so consequently is accursed But he that hath mercy on the poore is blessed chap. 14.21 And chap. 11.2 When pride commeth then commeth shame but with the lowly is wisedome And chapter 28.3 If a poore man oppresse the poore he is like a raging raine that leaueth no foode And Math. 24.48 c. The euill seruant which smiteth his fellow-seruants shall be cut off and haue his portion with hypocrites there shall be vveeping and gnashing of teeth Thus farre of the curses And thus we see how euen as God blesseth euery dutie of obedience Euery man is a damnable transgressor both in this Cōmandement and in the rest so both here and euery where there is no transgression of his Law which is not accursed in his sight to the which some speciall punishment or other doth not belong according to that we reade Heb. chap. 2.2 Now therefore that according to the course of our Catechisme we may come to the vse of this Commaundement Haue you so obeyed it that you may escape these curses and obtaine the former blessings No but contrariwise I haue infinitely transgressed it aboue that I know against my selfe both in thought word and deed so that vnlesse happily I may find fauour with God through the perfect redemption and obedience vvhich Iesus Christ hath wrought I must of necessity perish in my sinnes which I haue committed against it This verily is not onely your estate but it is the condition of euery mothers sonne among vs yea it is the common estate of all both of parents and children of Princes and subiects of pastors and people of maisters and seruants of young and old of poore and rich of learned and vnlearned c. By Iesus Christ onely are we redeemed through his bloud from the curses and punishments due to the transgressions of this Commandement and by him alone also are we made partakers of the blessings promised to the obedience of it prouided alwayes as must be vnderstood in euery commaundement that we truly beleeue in his most blessed name repent of our sinnes and indeuour to walke more and more in the obedience of it But that the perswasion of your faith may be the more comfortable to you What proofe haue you that our Sauiour Christ hath perfectly fulfilled the obedience of this Commandement for you and for so many as shall truly beleeue in him and repent of their sinnes Hereof through the goodnesse of God vve haue very euident and manifold confirmation in the holy Scriptures to our singular comfort Our Sauiour Christs perfect obedience Which are those manifold confirmations whereof we haue so comfortable euidence They are partly such as giue testimony of his perfect obedience to man in euery estate of inferiority and subiection whereunto it pleased him of his owne accord to submit himselfe for our sakes though he were the Lord of glory whom all both men and Angels stand bound to worship honour and serue And partly they are such as do witnesse his perfect obedience to God in a most gracious course of gouernement in respect of that superiority which he receiued aboue all creatures in that he alone was and is for euer found worthy to be the onely mediatour betwixt God and man Let vs therefore inquire of these things in the same order And first what proofe haue you that he was perfectly obedient to his naturall parents that is to the Virgin Mary his mother and to Ioseph though he was but his father in law as one may say In the 2. chap. of the Euangelist Luke verse 51. it is expresly testified that he was subiect to them Yea no doubt it is the meaning of the Euangelist that he was constantly subiect to them so that he most willingly obeyed them in all things as might best beseeme a most dutifull child that is so farre as might stand with that principall dutie wherein he well knew himselfe chiefly bound to his heauenly father whereof we haue sufficient proofe from time to time yea euen from the beginning as is plaine in the same text verses 48.49 And againe afterward Iohn 2.4 and Matth. 12.48.49.50 and Luke chapter 11.27.28 Yea so farre was he obedient that he willingly submitted himselfe to be euen as a seruant or a manuall artificer to worke in workes of Ioseph his fathers science or trade or occupation euen to the time that he was to manifest himselfe to be that Prophet sent of God to Israel that is vntill he was about thirtie yeares of age as we may see Matth. 13.54.55.56 Is not this the carpenters sonne say the people who knew his bringing vp And more expresly Marke 6.2.3 Is not this the carpenter Maries sonne whence then hath he this wisedome And Luke 3.23 whereby it is euident that for all that time his education was not studient-like at learning for then there had not bene so great reason of their admiration and question And that we may be confirmed by a testimony aboue all exception concerning his most perfect loue and thankefulnesse to his mother for her tender and motherly care ouer him and for her paines in nourcing of him vp in his infancy she trauelling with him into Egypt c. let vs duly consider that which the Euangelist Saint Iohn writeth Chapter 19.26.27 in that euen in his agonies vppon the crosse he taketh care for the comfortable maintenance of his mother after his death and it shall be instead of a thousand witnesses This therefore may suffice for the proofe of his most perfect obedience in the duty of a child What proofe haue you of his perfect obedience as he was in the forme of a subiect though indeed
friendship commeth into no reckening before the Lord One carnall friend hath his recompence with another Good holdeth himselfe no debter to either of them A proofe whereof we haue in the place a litle before alledged Luke 14.12 And againe chapter 6.32.33.34 If you loue them that loue you what thanke shall ye haue for euen sinners loue them that loue them c. God will no more recompence carnal friendship then vain-glorious almes c. They therefore that be truly wise will auoide such wast and lost workes they will not worke thus for naught seeing the Lord hath prepared so many blessed workes for vs to walke in Euery worke is lost labour which God doth not vndertake to blesse and reward But godly friendship no doubt is a vertue to the which the blessing of God belongeth The blessing of those that are louing and kind not onely to their godly friends but euen to their enemies also in readinesse to forgiue them and in their need to helpe them c. the blessing I say of these is yet behind What proofe haue you that God will blesse such It followeth in the same place of Luke chapter 6. verse 35. wherefore sayth our Sauiour Christ loue ye your enemies and do good and lend looking for nothing againe and your reward shall be great and ye shall be the children of the most high for he is kind to the vnkind and to the euill Be ye therefore mercifull as your father also is mercifull Reade also Prouerbs 25.21.22 If he that hateth thee be hungry giue him bread c. The Lord will recompence thee But in the place of Luke our Sauiour Christ doth most liuely set forth the excellency of this dutie in the sight of God by the blessing which he assureth vs to belong vnto it And verily the Lord will be so much the more carefull in that case to make recompence not onely because all kindnesse to such is most vnthankefully accepted at their hands but chiefly because the children of God do in this duty most of all deny themselues yea because herein they haue the greatest victory ouer themselues Hitherto both of the interpretation and also of the equity and of the curse and now last of all of the blessing belonging to this Commandemnt The vse is yet behind Haue you perfectly obeyed this holy righteous Comandement of God that is haue you bene so perfectly meeke patient peaceable c. and haue you bene so helpefull euery way to euery body yea euen to those whom you take to be your enemies Euery one of vs is a damnable transgressor that you may perswade your selfe to be out of the daunger of the curse and that you may reioyce in the hope of the blessing of this Commandement for any worthinesse thereof No but contrariwise I find my selfe to be by nature cruelly and spitefully minded for vpon euery occasion I am easily prouoked to anger and to reuiling speeches quarelling and fighting I am very apt to wish euill and to seeke reuenge either openly or priuately against all that I imagine to do me the least wrong and therefore I must needs acknowledge my selfe to be so farre from the blessing of this Commaundement that the curse is due to me yea I am already vnder it saue that I trust God vvill for Christ Iesus sake haue mercy vpon me and forgiue me my sinnes It is true both concerning your selfe and euery one of vs. The Scripture saith not in vaine The spirit which is in vs lusteth after enuie Iames 4.5 Reade also the beginning of the same Chapter And to this purpose let vs marke and we shall perceiue that when the Spirit of God mindeth to set out the corruption of our nature as he doth oftentimes in his holy Scriptures he standeth much vpon this point to describe how exceeding cruell and reuengefull we are euen resembling the Diuell by whom we are peruerted who was himselfe a murtherer from the beginning Reade Isaiah chapter 1.15 Your hands are full of bloud that is of cruelty And chapter 11.6 we are in our naturall corruption compared to the Wolfe Leopard Lyon Beare Aspe Cock-atrise And chapter 59.3 Your hands are defiled with bloud c. And the like Psalme 14.3.4 and Ro. 3.10 c. Yea we thinke it great reason that we may boldly giue euery man as good as they bring that is that we may lawfully reuenge our selues to the vttermost c. We see how little children will striue to giue the last stroke or tap And touching the strength of this sinne we haue a liuely patterne in Lamech Genesis 4.23.24 Heare my voice c. I would slay a man for my greater wound and a young man for my lesser hurt It is euident therefore that vnlesse we find redemption and iustification by our Sauiour Christ we cannot but perish for euer in these our sinnes And this we are the rather to obserue in this Commandement because our cruelties and bloudy sinnes are not otherwise washed away but by the bloud of our Sauiour Christ and by his induring of all cruell and hard dealings at the hands of men and all seuerity of punishment from the hand of God for our sakes For without bloud there is no remission of sinnes Heb. 9.22.23 c. Yea note that as the height of our sinfull corruption appeareth generally against vs all in this that both Iewes and Gentiles conspired in most cruell and despitefull maner to put our Sauiour Christ the Lord of life and glory to a most reprochfull and cursed death so on the contrary the infinite perfection of Gods mercy shineth foorth most brightly in so much as he hath appointed that to be the onely meanes of our eternall redemption and saluation which alone in his iustice might haue bene as the broade seale of our euerlasting condemnation according to that we reade Mathew 22.33.34 c. And againe Luke chap. 20. verse 9. c. Wonderfull therefore is this mercy of our God whereby the bloud of our Sauiour Christ speaketh better things for vs then the bloud of Abell did against Caine Hebrewes chapter 12. verse 24. For this bloud cleanseth vs from all sinne 1. Iohn chapter 1.7 Yet so as if we would haue forgiuenesse of murther with Dauid of hatred with Iosephes brethren of persecution with Paule c. we must repent with them in godly sorrow for the same or any other our sinnes in the same kind against this holy Commandement Yea further we must labour not onely to be harmelesse but more and more to be helpefull to the preseruation and comfort of life c. For the power of our Sauiour Christ his death to the mortifying of sinne and to the quickening of vs vnto newnesse of life goeth alwayes with the merite and worthinesse of his death to take away the guiltinesse of sinne c. Who was more tender hearted then Paule after he was conuerted c. Our Sauiour Christs perfect obedience for vs. But that your