notwithstanding this couenant thus respecting Christ was first entred with the Israelites yet it is now extended to vs God professing himselfe to be not onely the God of the Iewes but also of the Gentiles Rom. 3.29.30.31 according to the former prophesies of the calling of the gentils Read Psalme 87. and Hos chap. 1.10 and 2.23 and Ioel 2.32 Amos 19.11.12 Mal. 1.11 Neither was Israel so the onely people of God at anie time but that alwaies it pleased him to aceept of the Gentils such as would ioyne them selues to his people in the true worship of him And although we for our parts haue not bene deliuered out of the bondage of Egypt yet the Lord hath deliuered vs with a more gracious deliuerance out of the bondage of sin and the Diuell and from the tyrannie of death and from the torment of hell whereof also that deliuerance of theirs was a figure and pledge vnto them Let vs now come to the first Commandement VVhat doth the Lord forbid in it Sins forbiddē See more after To haue anie strange God What is this to haue anie strange God To haue a strange God is either to acknovvledge vvith the heart or to fancie and conceiue in the mind any other to be God either beside as altogether excluding the onely true God or ioyntly yea or if it be in any inferiour degree together vvith him vvho hath made himselfe so euidently knovvne by his vvord and vvorkes as that vvhich he hath manifested of himselfe cannot possibly agree to anie other But then especially is a strange God taken and acknovvledged for God vvhen anie spirituall and diuine worship is yeelded therunto that is to say vvhen any faith and trust any feare loue prayer prayse thankes or any other like dutie is yeelded vpon the same false conceit and acknovvledgement This indeed is principally that which the Lord forbiddeth in this Commandement according to that which we reade in the 8. and 9. verses of the 81. Psalme As touching the rest of the transgressions of it which are verie manie we shall haue a fit occasion to note them and that also by a more plaine and easie direction after we haue seene what be the good duties or spirituall graces commaunded in the same In the meane season let vs well obserue concerning the present answere that the Lord doth not onely forbid his people the vtter excluding of him that they might altogether imbrace false Gods but also the ioyning of anie with him whether as copartner or though it be but in an inferiour degree of minoritie as it were for so doth the Lord interpret his owne meaning in the 23. verse of this 20. chapter of Exodus and Deuteronomy 32. verse 39. Reade also 1. Kings 18.21 and 2. Kings 17.33 and Iohn 4.22 Reade also Iudges chapter 2.11 c. to the end and chapter 3.7 and Psalme 81.11 and Psalme 106.37 All the Gods of the heathen are meere vanitie Leuiticus chapter 19 4. Deuteronomie 32.21 and 1. Samuel 12.21 and 1. Kinges 16.13.26 and 1. Corinthians 8.4.5.6 whence the house of the strange God is called Bethanuen the house of vanitie Hosh 4.15 Duties commanded Yea 2. Kings 17.12 strange Gods are in singular contempt abhomination called dirtie or dungish Gods and therefore in no wise to be ioyned with the true God of all Maiestie and glorie Reade also Iud. chapter 6. verse 8.9.10 and 1. Kings 17.35.36 and Psalme 115. and Exodus 23.13 and Psalme 16. No trust no loue no prayer no prayse c. belongeth to them The Lord will not giue his glorie to anie other Isai 44.6.7.8 No god beside the Lord chapter 45. foure times repeated in that one chapter and chapter 48.11 Surely I wil not giue my glorie to another saith the Lord. Wherfore right worthie is that excellent profession of the Prophet to be imitated of all the seruants of God Psalme 73.25 where he saith vnto God Whome haue I in heauen but thee and I haue desired none in the earth with thee Finally let vs diligently note that the Lord forbiddeth these sinnes and all of this kind as being before his face he giuing therin to vnderstand that none of these sinnes can be committed but they are knowne to him and that he taketh them as done to his exceeding great dishonour c. Reade Psalme 44. vers 20.21 Now on the other side let vs see what good spiritual duties the Lord requireth and commandeth in this first commandement What haue ye learned to be the wil of God herein That we do both rightly knovv and discerne euen in the spirite of our mind and also that vve do ioyfully acknovvledge with our whole soule that God to be our onely Lord eternall and almightie most vvise most holy most righteous most gracious mercifull most faithfull and true euen the Father the Son and the holy Ghost the Creatour gouernour and preseruer of all things the Supreme and Soueraigne iudge of all the vvorld one God to be blessed for euer vvho hath manifestly reuealed himself first to his people Israel in speciall manner aboue anie other people and novv more clearely to all beleeuing Gentils through the vvhole vvorld both by his diuine vvord and also by his most gracious and vvonderfull vvorkes and that vve do acknovvledge the same his workes and all other from the greatest to the least of them to be done and ordered in all perfection of vvisedome goodnesse righteousnesse faithfulnesse and truth in most excellent manner aboue all that vve can conceiue God requireth also in this first commandement that as a necessarie fruite of this true knovvledge and heartie acknovvledgement of him and of the most perfect vvisedome and excellencie of all his vvorkes vve do vvisely entirely zealously and constantly yeeld him alone as most vvorthie all true diuine and spirituall seruice and vvorship and no part therof to anie other as hath bene ansvvered before This verily is the end wherefore the Lord hath manifested and reuealed himselfe namely that he might be knowne and acknowledged of his people Reade Deut. 4.32 c. to the 40. verse and Isaiah 43.10.11.12 This also was necessarie For else how should he be rightly worshipped and serued here in this world According to thy name so is thy prayse vnto the worlds end that is ouer all the earth thy right hand is full of righteousnesse Ps 48.10 And that this our God is most worthie of all diuine worship and seruice his verie nature which is most excellent sheweth it Reade also 1. Chronicles 29.10 c. And Nehem. 9.5 Psal 89.6.7.8 c. and Micah 7.18 c. and Deut. 32.31 Their God is not as our God euen our enemies being iudges Worthie therefore in this place is the admonition of the Prophet Ieremie which he giueth in the name of the Lord chap. 9.23.24 Let not the wise man glorie in his wisedome c. but in this that he vnderstandeth and knoweth the Lord c. To conclude the proofe of this
we are to enquire anon Concerning the fourth point reade Psalme 50.7 c. and Psalme 4.4.5 and Isaiah 1.10.11 c. and againe Chapter 29. 13.14 Math. 15.7.8.9 Reuel 3.1 c. and verse 14. c. Concerning the fift point reade Exod. 23.32.33 chap. 34.12 c. Deut. 7.3.4 chap. 12.30 chap. 13.6 c. Psa 106.28 Numb 25.1.2.3 1. Cor. 5.9.10.11 and chap. 7.15 chap. 8. and chap. 10.21 c. and 2. Epistle 6.14 c. Reue. 17.4 c. Reade also Nehem. chap. 13.26 and 1. King 11.4 c. Concerning the last point reade Deut. 12.30 Ezek. 14 3.4.5 and chap. 20.16.32 c. 37. Now let vs go forward Why doth the Lord in the forbidding of idolatrie and false worship recken vp so full and perfect a distribution of the images likenesses of all kind of creatures saying Thou shalt not make to thy selfe any grauen image nor the liknesse of things which are in heauen aboue or on the earth beneath or in the waters vnder the earth First because all idolatrous nations and namely the Egyptians from whom the Lord had so lately deliuered the Israelites and the Cananites with the rest of the seauen nations where he minded to giue them their dwelling place and to roote those people out had euery such way corrupted and defiled yea vtterly peruerted the worship of God Secondly because the Lord knoweth the nature of all men to be exceedingly inclinable and ready to all kind of superstition and idolatry in stead of yeelding true worship to the only true God Reade Isa 19.1 and Acts 17.22.23 c. 29. Rom. 1.21.22.23 reade also Deut. 6.14 And that all men are exceedingly proue to idolatry Israel it selfe who was most wisely taught and instructed and most earnestly warned against it may be one example in stead of all seeing they did notwithstanding by and by after their deliuerance out of Egypt yea and afterward from time to time fall most grosly into it Reade Exod. 32.1 c. 8.9 and Ps 106.19.20.21 and ver 28.29 Reade also Iudg. 2.11.12.13 chap. 3.5.6.7.12 and chap. 4.1 Reade 1. King 12.28 c. and Ier. chap. 2.5.6 c. and chap. 3.1 c. and verses 6.7.8.9 c. Israel would not take example from the iudgements of God vpon other nations and namely vpon those that were cast out before them Neither would the people of Iudah take warning by the wrath of God which fell vpon Israel Reade Ier. 11. ver 12.13 reade Ezek. chap. 16. chap. 23. Isa 2.8 chapter 57. Hence it is that the Lord hath in other places of the Law by expresse mention forbidden the religious making of all images in any kind of creature either of wood carued Isa 44. or of siluer gold molten and cast in a mold as Exod. 20.23 or of any other mettall Leuit. 19.4 or of stone whether artificially fashioned or otherwise Ier. 2.27 Isa 57.6 And not only the caruing grauing and melting of images for diuine worship but also all painting of them either in glasse or on walles the expressing of them by needle worke or any other way Thus therefore we may see plainly the idolatries of the heathen all all sorts of them with euery superstitious appurtenance thereof to be vniuersally condemned by the Lord in this second Commandement But doth the same condemnation belong to all the Popish and superstitious idolatries of those which do in words professe themselues to be the onely true Christian and Catholike worshippers of the true God albeit they boast that they know and worship God in Christ and not any strange God neither are so foolish as they say to thinke that the image is God or to worship the crosse but in respect of Christ who was crucified vpon it nor the bread in their Sacrament of the Altar but because as they say and would seeme to beleeue that it is then transubstantiate into the very body of Christ And albeit they do not yeeld their inferiour religious worship to false Saints but to true Saints and their reliques monuments or rather to the Saints themselues and most of all to God in and for them c. and albeit they haue their many cunning and subtile excuses and distinctions whereby they would maintaine and vphold their wicked practise c. Are they I say neuerthelesse for all that they can say condemned by this Law of God There is no doubt to be made but they are all at once and as it were by one breath of the most holy Spirit of God vtterly cōdemned yea so much the rather these then they because as these acknowledge they haue the knowledge of the true God frō the light of his word which the other had not For hereby their sinne is made the greater and they are left the more without excuse before the Lord. And as touching all the reasōs wherby the idols of the heathē their idoll worship is condēned in the holy Scriptures they are as mighty pressing to weigh downe ouerthrow all the images and image-worship of our Popish Catholikes It is very true For God retaineth the same nature and the same diuine properties still the which can no more be purtrayed out now then they might then He is a Spirit as infinite and incomprehensible as euer he was And as touching Popish images they are as vnable to do good or euill as the heathenish were And they are as lying teachers and the doctrine thereof as lying as the doctrine of the idoll hath at any time bene Howsoeuer they are called Laymens bookes yet surely they teach nothing but ignorance the mother of blind deuotion And for no other cause do the Popish teachers commend them to those from whom they haue of purpose taken away the holy Scriptures but that they might nourish in them an vtter neglect of reading the Scriptures in their knowne language least they should come to any true knowledge by thē Wherefore iustly are Christians forwarned not only to withdraw themselues frō all idols idolatries of the heathen in their more blind maner and according to their grosser ignorances but also from following of the example of the Israelites which were more worthy to be condemned because of their knowledge Reade 1. Cor. 10.7 Yea the Spirit of God giueth a more generall warning as 1. Iohn 5.21 Babes keepe your selues from idols Amen They be the last words of his Epistle he hauing in the beginning warned them against Antichristian doctrine such as our Papists thrust vpon the Churches of Christ All which their false doctrine and false worship and that Antichristian power whereby it is exacted is cōdemned vnder the title of the name image and marke of the Beast of Rome which all true Christians are to auoide Reue. chap. 13.11 Yea this kind of idolatrie is so much the rather to be taken heed against the more seuerely also to condemned by how much it is more daungerous to bewitch and
deceiue poore ignorant soules and hath more shew of carnall reason whereby subtile heads may more plausibly contend for the maintenance of the same according as the Apostle reasoneth against the false Apostles which made shew as if they had bene faithfull Ministers of the Gospell where notwithstanding they subtilly laboured to bring in the ceremonies of the Law and the worshipping of Angels a Philosophicall kind of preaching c. into the faith and worship of the Gospell 2. Cor. chap. 11.1 c. Col. chap. 2. and in the Epistle to the Galathians But more to this purpose reade Reue. chap. 17. Wherefore that which is truly sayd of the Popish artolatrie or worship of the bread in their Sacrament of the Altar that it is the most abominable idolatry of all other because it doth most nearly ouerthrow the truth of Religion and the purity of the worship which God in it requireth vnder the greatest pretence of Religion that may be so may it be sayd of the rest of the Popish idolatrie being compared with the idolatries of the heathen which were more grosse and further remoued from the appearance of true worship which Popish worship seemeth to haue And what though it pleased the Lord sometime to manifest himselfe and his holy Angels by outward similitudes and likenesse of things as of men c. to Abraham to Moses to Isaiah to Ezekiel to Daniel Yet seeing Israel was forbidden to make any such representations to themselues by the art of caruing casting in the mould grauing painting needle worke or any other way it followeth by like strength of good reason that howsoeuer since that time the holy Ghost by the appearance of clouen tongues and Christ being glorified after his ascension shewed himselfe to Paule and Iohn and though before that at the transfiguration of our Sauior Christ Moses Elias appeared in visiō to Peter Ieames Iohn it followeth I say by like strength of good reason that they are not to be artificially pictured resembled to any religious vse and worship among Christians no more then the other were among the Iewes Nay seeing Christ himselfe while he was vpon the earth was not worshipped with religious worship but onely then when he gaue some token of his diuine power and glory And Paul and Barnabas vehemently forbad all that diuine worship which the heathen idolaters would haue honoured them withall and Peter forbiddeth Cornelius exceeding measure in his bowing to him and the Angell forbiddeth Iohn to worship him though he appeared in great glory before him much lesse are their images though they were neuer so liuely and gorgeously pictured set forth and aduanced to be worshipped with any religious worship either higher or lower with Doulia or Latria c. The onely pictures which the Lord alloweth as seruing to teach and instruct in the right way of his worship are his owne works according to that in the 19. Psal 1. c. and Ioh. 5.17.36 and the preaching of the Gospell Rom. 10.18 by an allusion to the former Scripture in the Psal and Gal. 3.1 Yet so as the Lord will not haue the works of his owne hands worshipped but himselfe onely who created and made them according to the example of Abraham Gen. 14.22 Reade also Deut. 4.19 Acts 17.24 and Ier. 8.1.2 and Zeph. 1.5 Finally if we will please God in representing his diuine Maiestie by any image we our selues must be the image of him walking in true righteousnesse and holinesse according to his most righteous and holy lawes and commandements which is our onely true wisedome whereby we are renewed according to the image of God and shall shine as lights in the middest of a wicked generation Hitherto therefore of the euill things forbidden in the second Commandement Now on the contrary I would gladly heare of you which are the good duties commanded First the Lord commandeth that we willingly admit and imbrace his owne word works for our only rule of all our knowledge of God to direct vs how he wil be worshipped serued not only inwardly with spirituall worship wherof we haue answered before but also in the outward declaratiō exercises therof Secondly that from a wise faithfull louing zealous reuerend and dutifull heart we do both priuately and publikely professe practise asmuch as lieth in vs euery one in his calling place both Christiā Prince Magistrate Minister of the word and euery other gouernour and maister of family Duties commanded both ioyntly as it were with one shoulder and apart by euery mans particular indeuour and constancy in labour to promote further and aduance the same the diuine seruice and worship of God according to the prescript rule of his word And that all of vs be carefull to profit our selues and helpe forward one another in knowledge faith and repentance and in all other spirituall graces by the externall actions and exercises thereof Thirdly God commandeth that we do very carefully shun auoyd and watch against all meanes and occasions whatsoeuer would endanger vs to idolatry or any false superstitious worship Fourthly that to the same end we hold our most neare friendship and familiarity and our onely religious Communion and societie with those that professe and declare themselues to be the true worshippers of God we altogether constantly frequenting the places appointed for the holy assemblies and meetings of the people of God Fiftly that euery of vs all with one consent chiefly the ciuill Magistrates and Ministers of the Gospell shew approue our selues wisely discretely zealous against all idolatry euery point of false superstitious worship to the quite abolishing and rooting of it out from among his people to the vttermost of our power Finally that as touching indifferent things as they are called that is to say such things as be not of idolatrous superstitious institution and inuention but yet haue in their kind bene superstitiously idolatrously abused be not of necessary vse for the worship of God that the Christian Magistrate in commanding or not commanding and the stronger Christian whether Minister of the word or any other in the vsing or not vsing of them be charitably wise and carefull that thereby he giue no offence or cause of stumbling to the weake and that they preiudice not the Christiā libertie wherwith Christ hath set vs free And that the weaker more tender conscienced Christians labour after that soundnesse of knowledge perswasion in such cases actions as may well be construed that they stumble at no causlesse offence whereby their comfortable and zealous proceeding in the wayes of the Lords pure worship seruice should be slacked or hindred That according to the first part of this answer the word of God and his works both of creation and gouernement in the world and also of regeneration and sanctificatiō in his Church according to the instructions of the word must be the rule of our knowledge it may
A TREASVRIE OF CATECHISME OR CHRISTIAN INSTRVCTION The first part which is concerning the morall Law or ten Commandements of Almightie God with certaine Questions and Aunswers preparatory to the same I haue seene an end of all perfection but thy commaundement is exceeding large PSALME 119.96 Euerie Scribe which is taught vnto the kingdome of heauen is like vnto an housholder which bringeth forth out of his treasure things both new and old MATTH 13.52 LONDON Printed by Richard Field for Thomas Man 1600. TO THE RIGHT VVORSHIPFVL MY SINGVLAR GOOD PATRON Sir Nicholas Bacon Knight AND TO THE LADY ANNE BACON HIS VERIE WORTHIE and vertuous wife in all humble and heartie desire of continuall increase of euery heauenly and spirituall gift and grace from God the Father and from our Lord Iesus Christ RIGHT Worshipfull right dearely beloued and reuerenced in the Lord the regard of my bounden dutie first and then that perswasion which I haue of your fauourable good-will and liking toward me as also of the ioynt-willingnesse of ye both to yeeld the credite of your names both in and for the profession and furtherance of Gods holie Religion and worship by euerie good and Christian meanes in the sight of all men and finding herewithall that God of his rich mercie hath by meanes of your encouragement blessed my poore indeuors that you might as I trust enioy some fruite of them these considerations haue both incited and also emboldened and confirmed me though the vnworthiest of all the Ministers of Gods word whose wise faithfull and learned labours are honorable and precious in the Churches and assemblies of Christ Iesus among vs to make no doubt of dedicating this booke vnto you and of publishing it vnder the credite and as it were the protection of your names Desiring hereby to testifie my speciall thankfulnesse to ye both and to helpe both you and yours and as many others as I might in the right way of the kingdome of heauen Howe worthie a testimonie of such my speciall thankfulnesse to you my so right worshipfull and beneficiall good Patrons as I haue found ye to be vnto me and consequently how worthie your credit and protection and how profitable a helpe to further either your selues or any other in the way of Gods kingdome and chiefly how this booke may be to the glory of God which aboue all things ought to be most respected in euery enterprise we take in hand I leaue it to be determined by that gracious blessing which God himselfe of his infinite goodnesse and mercie according to his owne diuine counsell and wisedome shall vouchsafe to giue vnto it Neuerthelesse seeing I do present to you an interpretation of that part of the most excellent Lawe of the Lord our God which containeth the fundamentall rule and ground of all true wisedome righteousnesse and holinesse before him and therewith also a manifold collection of diuerse necessarie and profitable discourses incident to the same from the rest of the holy Scripturs of God such as are the equitie of the same most holy and righteous Law the curses threatened against the trangressions thereof the blessings promised to all perfect obedience not onely in generall but also concerning euery particular commandement of the Lawe with a declaration likewise of the onely perfect obedience of our Sauiour Christ to all and euery commandement and of our owne perfect disobedience as well in corruption of nature as in error and transgression of life vntil we be ingrafted into Christ and sanctified by the holy Ghost as also after we are so ingrafted sanctified and renued vnto God that our obedience at the best is onely as we may say inchoate and but begunne alwayes in this life remaining still vnperfect so that it is of grace only through our Lord Iesus Christ and not by worth and merite that either it or our selues are accepted with God Finally seeing the excellent vses of the Law of God in all these respects are here presented vnto you and that in such sort as all these points haue not bene so fully gathered together as it were many labours into one as by the grace of God ye shall find them here gathered and sorted to your hands all tending to instruct vs to true humiliation in our selues that we might most happily reioyce and glorie in the Lord and be partakers of his glorie in the end I haue now good hope vpon the premises that with your fauorable construction of al things and without iust offence to anie other I may in such modestie as may well beseeme an humble seruant of God desire ye to esteeme this booke as worthie for the Lords cause not onely that countenance and safegard which your worthie names and credite may procure it but also your verie diligent and carefull reading perusing and pondering of it as that treasure which God would haue in speciall manner weighed out tendered and appropriated to you I beseech ye therefore right Worshipfull in the Lord receiue ye this writing not so much from me vnworthie poore wretch as from the gracious good hand of God who hath as I trust prepared and furnished it from the treasurie of his riches for the spirituall inriching of your soules to his heauenly kingdome as a fruite and blessing vpon you for your speciall fauour to me and other his seruants for his sake how frayle and earthen soeuer the instrument is which it hath pleased him to vse in this ministerie seruice toward you And for the same cause also do I humbly beseech ye to make the best spirituall gaine of it to the vttermost of that wherunto it may possibly be improued by you To this end as I began so do I still and by Gods grace shall so long as I liue as humbly and instantly as I shall be able beseech God our heauenly father who onely hath the full treasurie of spirituall riches fully sufficient for all that be his that it may please him of his bounteous mercy more and more to replenish you and yours with all heauenly graces blessings and comforts vntill ye may together with the rest of his Saints attaine to his euerlasting kingdome of glorie euen for his most deare sonne our Lord Iesus Christ his sake of whose fulnesse onely we must all receiue euen grace after grace whatsoeuer we receiue To him therefore together with the Father and the holy Ghost one onely true God almightie and most wise most righteous and most mercifull â—â—â—nall infinite and incomprehensible be all bleâ—â—â—ng and thankes all praise honour and glorie both now and for euermore Amen Your worships in the Lord most bounden ROBERT ALLEN TO THE REVEREND AND LEARNED EXAMINERS and Readers humble and heartie salutation in Christ IT may well be Reuerend fathers and louing brethreÌ„ in the Lord that your graue and godly mindes being iustly setteled in preiudice against all vainglorious or vnaduised needlesse atteÌ„pts to write and publish bookes as against that wherein the vaine and curious
answere that God is to be acknowledged wholly and in all his essentiall diuine properties most wise most iust c. Reade Exod. 34.6.7 and Deut. 32.3.4 Now I would know of you wherein the spirituall worship and seruice of this onely true God the eternall and almightie Lord of heauen and earth doth stand It standeth in the holy meditation of God his vvord works both of Creation and gouernement specially concerning his Church it standeth in faith or trust belief in hope in loue in zeale in feare or reuerence in humblenesse and sobrietie of mind rightly to vse all good gifts and blessings of God in patience and meekenesse of spirit to endure all vvants and afflictions hovvsoeuer it shall please God to exercise and try our faith it standeth in prayer ioyned vvith thankesgiuing in all things finally it standeth in the dedicating of our selues soules and bodies and al that vve haue and vvhatsoeuer God shall blesse vs vvithall to the honour and prayse of his name and that in a most sacred and secret couenant oath and vowe betwixt him alone and our owne consciences in stead of a thousand vvitnesses Here we may not vnfitly call to mind that the beginning of our Catechisme is confirmed by the Lord himselfe in the beginning of his most wise holy and righteous Law he setting that in the first place which is principally most worthie and most necessarie aboue all the rest And for the same cause this commandement is most diligently to be considered and weighed of vs because it is as the foundation light and life of al the rest of the commandements not onely of the second Table but also euen of the first Let vs therefore I pray you in the name of God without all preiudiciall conceit of vnnecessarie tediousnesse continue still in a further inquirie more large haÌ„dling of this coÌ„mandemeÌ„t And first of all What is that meditation of God and of his word and workes which you speake of It is a staying of the mind in the serious thought and consideration of them vvith a holy delight and admiration at that most perfect and diuine excellencie vvhich shineth in them and which casteth forth the comfortable beames thereof vpon the soule of him that so thinketh vpon them Reade Ps 1.2 and Ps 8. and Ps 104. and Micah 7.18.19.20 Now what is faith and trust or beliefe in God It is an assured and comfortable perswasion of Gods loue fauour and blessing in all things and specially concerning the euerlasting happinesse and saluation of our soules vvhileâ— vve vvalke in his vvayes and stay our selues vpon the gracious promises of his vvord Reade Psalme 27.13 and Psalme 116.10 and the same againe 2. Corinth 4.13.14 Reade also Psal 56.3.4 and verses 10.11 and Ps .. 46. Ps 125. Read also Rom. 8.31 to the 〈◊〉 of the Chapter Thus faith hath ioy and comfort in the peâ—sâ—â—sion of Gods fauour c. yet vpon condition that we wâ—â—â—â—â— his wayes for so soone as we decline from the Lord we â—â—â—â—ken our faith and going on in such a course it should be presumption and not faith to incourage our selues to thinke that God would blesse vs we should therein tempt God c. reade Psalme 30.6.7 What is hope in God It is as the anchor of faith or as a proppe to vndershore and vphold it quietly expecting and vvaiting for the performance of saluation and all other blessings from the bountifull hand of God in due season vvhatsoeuer faith for the present assureth Reade Lament chapter 3.24 c. The Lord is my portion saith my soule therefore I will hope him c. Reade also Romanes 5.5 and chapter 8.24 and chap. 15.4 verse 13. Note also that manie times God is called our hope Psal 62.8 and 65.5 and Ieremie 14.8 and chap. 17.13 and Act. 24.14.15 and chapter 26.6.7 Reade also 1. Thessal 5.8 and Ephes 6.17 and Hebr. 6.19 Christ also is called our hope because by him our hope is established in God 1. Tim. 1.1 Coloss 1.27 the hope of glorie Finally it is the note of an heathen and vnbeleeuer to be without hope 1. Thess 4.13 For hope comforteth and establisheth the heart against all present cause of sorrow and griefe Psalme 27.14 VVhat is the loue of God It is a most precious and honorable esteeming and affecting of him vvith a chiefe delight in him aboue all things besides Reade Deut. 6 5. and Matth. 10.37 yea Luke chap. 14.26 Zeale followeth what is that It is a special fruit of loue or the earnestnes of loue longing after the glorie of God vvhich vttereth it self in a wise discreet holy coÌ„teÌ„ding for the aduancemeÌ„t of it infinitly aboue al things else Read Ps 69.9 read also 2. Sam. 6.16.21.22 The nature of that zeale which is in loue is notably described Cant. chap. 8.6.7 What is the feare or reuerence of God It is a holy childlike avvfulnesse vvhereby the faithfull and zealous seruaÌ„ts of God are made loth to displease offend him considering his fatherly loue vvherby he is loth to plague punish them Hereby also they are made very carefull desirous to please God in all things By this that you say it appeareth that the feare of God is in the harts of his children both as a bridle to restrain theÌ„ from sin and also as a spurre in their sides to pricke them forward to good duties And that it is so Reade Prou. 3.7 and chapter 8.13 and chapter 1.14.16 and verse 27. and chap. 16.6 and Nehem. 5.9 and verse 15. and 2. Cor. 7.1 and 1. Pet. 1.17 Read also Psal 2.10.11 and Psal 4.4 The want of this feare is as the breaking open of the dore to all wickednesse Rom. 3.18 and Gen. 20.11 Now what is humblenesse of mind It is an vtter denying and abasing of our selues in the sight of God through conscience of our ovvne vnvvorthinesse of the least of his mercies yea vvith acknovvledgement that vve haue most iustly deserued and do dayly deserue his greatest plagues and punishments if he should enter into iudgement vvith vs. Reade Genesis 32.10 and 2. Sam. 6.21.22 and chap. 7.18 and Psalme 8. What is man that thou shouldest be mindfull of him c. and 1. Tim. 1.15 and Isaiah 6.5 and Dan. 9.7 c. Reade also Micah 6.8 It is a dutie verie acceptable to God When do we soberly vse the good gifts and blessings of God When vve are in the enioying and vse of them carefull to procure his glorie and not our ovvne prayse and vvhen vve seeke therein spiritually to please him and not carnally and voluptuously or couetously to delight pleasure or profite our selues Reade Rom. 12.3 and 1. Cor. 4.6.7 and Tit. 2.11.12 the Apostle Iohn 1. Epistle chap. 2.15.16.17 and Peter 1. Epist 4.7 and chap. 5.8 and our Sauiour Christ Luke 21. ver 34. c. contrarie to the disposition of vngodly men who seeke praise one of another and make their belly their God louing pleasures
onely his bodily eyes opened but also the eyes of his mind to see the truth of God as one taught by his holy Spirit not onely giuing witnesse of our Sauiour Christ that hath giuen him his sight that he was a true worshipper of God and therefore such a one whose prayers God would heare and did heare for the restoring of him but also that euery true worshipper of God which is not a sinner that is to say is not such a one as hath giuen himselfe ouer to sinne but hath repented of it and striueth against it and to that ende calleth vpon God for grace he shall be heard of him Scope of the Commandement Whereunto agree these last words of the Lord himselfe in this our Commandement assuring vs that he will shew mercy that is all kind of mercie for soule and for body c. vpon all those that shall loue him and keepe his Commandements And in this comfort let vs proceed to the third Commandement Rehearse the words of it Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that taketh his name in vaine What is the scope and drift of this Commandement how is it to be distinguished from the former two This third Commandement aimeth at these two points following First to shevv vvhat ought to be the ordinarie course of the vvhole life and conuersation of the true worshipper of God both in vvord and deed Secondly to declare vvhat is the chiefe ende of life and of all the thoughts words works thereof not only in the duties of Gods worship both inward outward according to the first second Commandement but also in euery other duty acâ—ording to all the Commandements of the vvhole Lavv of God What is the chiefe end of all obedience The honour and glory of God This is indeed the generall scope and drift of this Commandement according to the generall instructions and admonitions and exhortations of the word of God shewing how the life of the seruants of God should differ from the life of all prophane and worldly ones both in the manner and forme of it and also in the ende which they ought to propound to themselues therein such as are the instructions c. which we may reade Math. 5.16 1. Peter chapter 2.12 and chapter 3.15.16 and chap. 4.1.2.3.4 Eph. chap. 4.17.18.19 20.21 and chap. 5. verses 15.16.17 and Phil. 2.14.15.16 and chap. 4.8.9 and Col. 3.13.14.15.16.17.18 c. Reade also 1. Thes 2.10 Acts. 20.18 and 2. Tim. 3.10.11 And it was necessarie that the Lord should adde this Commaundement to such ende and purpose as hath beene thus declared that thereby he might meete with the hypocrisie or lightnesse and vanity of a number who desiring not to be accounted altogether prophane and without Religion do therefore come to the place of Gods worship and sit downe or stand vp to heare the Sermon and kneele downe to prayer c. yet the same neuerthelesse so soone as they are out of the Church-doore let all their thoughts and words and the whole course of their life loose to a kind of Libertinisme c. This the Lord cannot endure it being an vnworthy and dishonorable profession of his name and Religion yea he accounteth it no better then a defiling of his name as we may reade Leuit. 22. verses 31.32.33 and chap. 20.3 The polluting of his name the defiling of his saÌ„ctuary the place of his worship they are ioyned together And verily they shew themselues to haue litle profited by the hearing of his word and by their prayers c. whosoeuer haue no reuerend regard to giue glory to the name of God Such receiue the word of God in vaine 2. Cor. 6.1 They call vpon the name of God in vaine All their worship is in vaine Isa chap. 1. The Lord requireth of his worshippers to take another course He cannot like that we should vnder couert of his name follow our owne vaine minds and lusts neither yet one to sooth and flatter another by an Italienate behauiour c. after the manner of this world which is full of subtility and glozing but in simplicity and truth c. as we haue a notable description of a right godly life 2. Cor. 6.4.5.6.7.8.9.10 and Iames 3.17.18 The life of the true worshipper of God is not sychophanticall and effeminate but it is cordiall without hypocrisie or guile The contrary therefore is condemned of God Reade Iohn 5.44 and chap. 12.43 and chap. 7.18 and Gal. 1.10 reade also Rom. 2.24 But these things will yet further appeare to be the meaning of the Lord in this CoÌ„mandement by the particular handling of the words thereof as well those of the Commandement as the other of the reason annexed which containeth the curse against the transgressors of it Words interpreted Let vs therefore come to it What things are we to obserue that we may find out this to be the sense and meaning of this Commandement Three things are to be considered of vs. Which are they First vvhat is meant by the name of God Secondly vvhat it is for vs to take the name of God Thirdly hovv the name of God is taken in vaine Of these things in order that so we may perceiue both what are the euill things forbidden and also what on the contrary are the good things commanded What is meant by the name of God First all which maketh God most famously knowne to be God as one infinitely differing from all other things that is to say his diuine titles vvord and vvorks Secondly God himselfe and vvhatsoeuer he hath by the same his diuine titles vvord and vvorkes reuealed of himselfe that it should be knowne of vs as his eternall power and Godhead by the creation of the vvorld and all things else according to that description vvhich he hath by his owne voyce from heauen giuen forth and by his owne handvvriting set downe of himselfe Touching the first of these points let vs consider that it is the very vse of a name to put difference betwixt one thing and another and specially betwixt the creature and the Creator Reade Exod. 34.5.6.7 Ier. 16.21 That the word of God is as the name of God in that it maketh him most perfectly and fully knowne Reade Psal 138.2 Consule Trem. reade also 1. Tim. 6.1 How the works of God do make the Lord knowne reade Psal 19.1 c. Isa 40.26 c. and chapter 45.11.12 c. Ier. 10.11.12 c. Act. 14.17 and chap. 17.23.24 Rom. 1.19.20 More particularly how the iudgements of God do set foorth his name reade Exod. chap 9.16 and Isa 30.27 Psal 9.16 Ezek. 30.19.26 and 33.29 and 35.11.15 and 38.23 and 39.6.7 And for his mercies Isa 45.20 c. and chap. 48.9.10.11 Phil. 2.9.10.11 Reade also Exod. 23.21 Ezek. 16.59 c. and chap. 28. verse 29. c. and chap. 29.21 and 37.13 Ioel. 2.26.27 c. and chap.
chap. 31.53 and chap. 47.29.30.31 and chap. 50.24.25 Reade also Neh. 13.25 What is it to sweare or to take an oath It is a very solemne and religious calling of God to witnesse with an acknowledgement in the heart that he is the only wise searcher and most gracious defender of all truth and on the contrary a most seuere iudge and reuenger of all such as shall abuse his name to witnesse any false matter For the proofe of this definition consider that God is the God of truth c. And remember againe that beginning of King Salomons prayer 1 Kings 8.31.32 See the punishment of God vpon Zedekiah for his periury Ezek. 17.18.19 Euer and anon God maketh some example or other of his heauenly iudgement against false swearers according to the threatning Zach. chap. 5.4 and Mal. 3.5 How may we sweare or take an oath aright If we shall follow the Prophet Ieremias instruction in the 2. verse of his 4. chapter What is that which he or rather the Lord God himselfe by him teacheth concerning this matter The Lord saith by his holy Prophet Thou shalt sweare the Lord liueth in truth in iudgement and in righteousnesse and the nations shall be blessed and glorie in him The Equity Thus farre of the euill things forbidden and of the contrary good things commanded in this third Commandement Now what is the equity of it Because he the glory of vvhose name is so highly commended vnto vs and vvherewith vve stand so deeplie charged is not only most vvorthie of all honour and glorie considered in himselfe but also in regard of his most gracious good-will toward his people in that he is minded to giue them honour and glorie in this life and in the vvorld to come according as they shall be carefull in obedience to this his Commandement to seeke the honour and glory of his name Great is the equity of this Commandemēt so that the more iustly shall be the curse due to those that shall trample it vnder their feete yea euen to all such as shall not dutifully regard to obey it And of this curse are we now to consider according to that which followeth in the reason added to the Commaundement What is that The Lord pronounceth that he vvill not hold him guiltlesse that taketh his name in vaine What meaneth this that he will not hold him guiltlesse The Lord giueth to vnderstand that he vvill seuerely punish euery such one as shall any manner of vvay dishonour and abuse the most reuerend and glorious Maiestie of his name That this is the meaning of the Lord it may easily be gathered from the consideration of his most pure and perfect iustice it being such that he cannot lay sinne to the charge of any man but he must take vengeance of it vnlesse it be preuented by repentance and that it please God to hold himselfe satisfied and appeased through the bloud of Christ without which reconciliation the very frame of the world it selfe being defiled with mans sinne could not stand before him Reade Nahum chapter 1.2.3.4.5.6 and Hab. 1.13 Ieremie 5.7 Heb. 10.31 As it is our blessing to haue our sinnes forgiuen because the sinne being forgiuen the punishment also is remitted and chiefly the eternall punishment Psalme 32. So it is our curse and miserie to haue our sinne imputed The Curses for if we be held guiltie then doth vengeance certainly follow though not by and by And the longer it is deferred the heauier will it be whē it commeth according as in the meane while the sinne shall multiply and increase But let vs come to see some of the particular curses such as the Lord threatneth against the transgressors of this Commandement And first what is the curse against such as speake idly or vainly and vnreuerently of God or of his name or of his word or of any of his works I say vnto you sayth our Sauiour Christ that of euery idle vvord that men shall speake they shall giue account thereof at the day of iudgement And againe by thy vvordes thou shalt be condemned Math. 12.36.37 Reade Pro. 13.3 Destruction shall be to him that prostituteth his lips and chap. 18.21 Death and life are in the power of the tongue according as a man vseth it so shall he eate the fruite thereof And in many places of the Prouerbs For if this be true in the abuse of the tongue against men and in humane matters much rather then in the abuse of it more directly to the dishonor of God reade also Ephe. 5. verses 4.6 What is the curse against those that speake more wickedly and contemptuously against the Lord or any part of his word The Lord Iesus shall come to giue iudgement against all the cruel speeches which wicked sinners haue spoken against him Iude the 15. verse Reade also Mal. 1.6.7 and chap. 3.13.14.15 Math. 12.31.32 Concerning the ciuill punishment of the blasphemer reade Leuit. 24.10.11.12.13.14.15.16 And concerning vengeance from heauen vpon the host of Saneherib 2. King 19.22.23.35 What is the curse against the vsuall vaine or froward and impatient swearer Before all things sayth the Apostle Iames sweare not neither by heauen nor by earth nor by any other oath but let your yea be yea and your nay nay least you fall into condemnation Chapter 5.12 In these wordes the holy Apostle forbidding the sinne sheweth that the amendment thereof must be by the acquainting of our selues with a meeke and patient reuerend graue faithfull and constant course of speech in all things which we either affirme when they are to be affirmed or deny when they are to be denied or yeeld our consent thereunto when they are worthie consent But let vs go forward What is the curse against those that sweare by false gods and idols The Lord cannot spare such Ier. 5.7 They shall fall and neuer rise vp againe Amos 8.14 Reade also Ier. 12.16.17 Zeph. 1.3.5 What is the curse against false swearers and periured persons The curse sayth the Lord of Hosts shall enter into the house of the thiefe and into the house of him that sweareth falsly by my name and it shall remaine in the middest of his house and shall consume it with the timber thereof and stones therof Zach. cha 5. verse 4. Reade also Mal. 3.9 I will be a swift witnesse against false swearers and those that feare not me sayth the Lord of Hostes What is the curse of a loose and negligent life vnder the profession of the name and religion of God That which the Prophet Ieremie sayth against those that fight the Lords outward battels negligently or deceiptfully may be verified against all such Cursed be he that doth the worke of the Lord negligently chapter 48.10 What is the curse of those who albeit they are for the most part carefull to honour the name of God with a godly life do yet vpon some speciall temptation yeeld to some grieuous sinne whereby the name of God is euill spoken
and be glad for great is your reward in heauen for so persecuted they the Prophets which were before you These are most comfortable gracious blessings whose heart may they not worthily allure to enter into this course of true wisedome glorie and happinesse whosoeuer haue anie sparke of grace and true wisedome in them But alas it may be said that in so much as the Law promiseth not any blessing but vpon condition of perfect obedience and seeing we are all yea euen they that haue receiued greatest grace greatly behind and much failing therein that we say nothing of those that are so farre from the course both of speech and life here commanded that they reioyce in wickednesse thinke themselues to remember God the better when they sweare and rap out all the othes they can thinke on and condemne the obedience of this commandement as too great precisenesse and to be an hypocriticall holinesse c. what shall we say for our reliefe against those so great discomforts Though our failings yea though our rebellions haue bene great against this holy Commandement so as we may iustly look to meete with the curses and not to haue our part in any of the blessings yet Gods mercie in Christ Iesus is greater then our sins and his bloud shall wash away both them and the guiltinesse of them not onely from the eye of Gods iustice but also from the accusation and prickings of our owne consciences if we shall truly beleeue in his name that he hath satisfied for these our sins and fulfilled this part of obedience for vs and if we shall heartily repent and be henceforth more carefull both with the words of our mouthes and also in the actions of our liues to glorifie the name of God then hitherto we haue bene This is our onely comfort indeed according to that gracious promise of our Sauiour Christ Matth. 12.31.32 But what proofe haue you that Christ hath not onely satisfied for these our sinnes but also hath fulfilled the righteousnesse and obedience of this Commandement for vs so as the Lord will be moued for his sake to forgiue our sinnes and to accept and to blesse our vnperfect and vnworthie obedience Our Sauiour Christ himselfe Our Sauiour Christs perfect obedience for vs vvho is most faithfull and true giueth a plentifull vvitnesse of it in the 17. chapter of the Gospell vvritten by his holy Euangelist Saint Iohn The whole Chapter is notable to this purpose being a most heauenly prayer of our Sauiour Christ to his and thorough him our heauenly Father for his whole Church and people But let vs heare the principall words tending to this end In the 4. verse our Sauiour Christ saith thus I haue glorified thee on earth I haue finished the vvorke vvhich thou gauest me to do And verse 6. I haue declared thy name vnto the men vvhich thou gauest me out of the vvorld thine they vvere and thou gauest them me and they haue kept thy vvord And verse 11.12 And novv am I no more in the vvorld but these are in the vvorld and I come vnto thee Holy Father keepe them in thy name euen them vvhome thou hast giuen me that they may be one as vve are While I vvas in the vvorld I kept them in thy name those vvhome thou gauest me I haue kept c. And verses 15.16.17 I pray not that thou shouldest take them out of the vvorld but that thou keep them from euill They are not of the vvorld as I am not of the vvorld Sanctifie them vvith thy truth thy vvord is truth And the last verse of the chapter I haue declared to them thy name and vvill declare it that the loue vvherevvith thou hast loued me may be in them and I in them Here indeed we see a plentifull proofe of our Sauiour Christ his perfect obedience in glorifying the name of God by his perfect preaching and publishing of it according to his office and calling and that also euen from the beginning to the end of the time thereof vers 4.6.26 Secondly we haue a testimonie of our iustification in Christ through his obedience in the end of the 6. verse and verses 11.12 where also we see how carefull he was ouer his Disciples to keepe them in obedience to God and that his name should not be dishonoured by them Thirdly Our vnperfect obedience is for Christs sake accepted of God our Sauiour Christ prayeth for the increase of our sanctification and obedience according to the will of God and therein giueth to vnderstand that God accepteth the obedience of his seruants though it be still vnperfect Reade also a testimonie of our Sauiour Christ his glorifying of the name of God and of our iustification in him Hebrewes 2.9.10.11.12 Finally what his generall care of glorifying the name of God call to mind from his doctrine Matth. 5.16 and verses 33.34.35.36.37 Yea his whole doctrine is a most ample full declaration of it Reade also Iohn chapter 7.15.16.17 and chapter 8.49.50 Nothing remaineth therefore but that we placing our trust and beliefe in the mercies of our God in the name of Christ repenting of our sinnes do carefully and in godly maner labour to increase dayly in righteousnesse and holinesse to the glorifying of his name nothing doubting but that thus we shall be plentifully blessed of him though not for the worthines therof yet for the honour of his owne name and the praise of his rich mercies to whome be all praise and honour for euer and euer Amen And thus come we to the fourth Commandement the last of that great commandement of almightie God contayned in the first Table Rehearse the words of the fourth Commandement Remember the Sabbath day to keepe it holy Sixe dayes shalt thou labour and do all thy worke But the seuenth day is a Sabbath to the Lord thy God see that neither thou do anie worke therein nor thy sonne c. For in sixe dayes c. Wherefore the Lord blessed the Sabbath day and hallowed it This fourth Commandement concerning the speciall time of Gods worship hath some neare affinitie with the second which commandeth a speciall place to the same end and therfore they are sometimes in one common charge linked together Leuit. 19.30 and chap. 26.3 Neuerthelesse it requireth a speciall practise of all the former commandements of this first table and the seuerall duties thereof both inward outward priuate and publike to the perfecting of the entire and whole practise of Gods worship Yea it requireth also a speciall practise of all duties of loue to our neigbour both generall in affection and meditation and particular in action as the occasions shall require Diuers wayes distinguished from euery other Commandement And finally it is both the schoole-time and as it were the nurcerie of all godlinesse and vertue to be practised in the whole course of our liues and also the market or fayer day of our soules wherein the Lord doth in
of their owne parents yea they are the children of God and of his kingdome vnder his couenant of grace mercie and peace which comprehendeth both parent and child and maister and seruant Neither is there anie respect of person with God Maisters therefore ought in these respects to haue a fatherly affection toward them as vnto children in a second degree Reade Leuiticus 25.42.43.55 Why is the brute beast mentioned Not onely to the end that the cattell ordinarily vsed to dayly labour such as are the oxen or the horse to plow and to cart might haue intermission and rest and so haue a kind of mercie or pitie shewed them but chiefly that no man should presume to breake the outward rest of the Sabbath and take libertie to neglect the publike sanctification of it vnder pretence that he to serue his owne pleasure taketh his pampered beast either his Coach horse or gelding for the saddle to ride his iourney without any labour to himselfe yea though he taketh his Bible and prayer booke with him to reade as he sitteth in his Coach It is true and if this prouiso had not bene made many would haue made their cunning euasions to deceiue their owne soules thereby One would haue said I can grind in my horse-mill without any labour So also would the water-miller and wind-miller say c. But all such shifts are taken away vnlesse in case of necessitie as hath bene answered before So then that which the Lord commaundeth concerning the rest of the brute beastes both here and Exodus 23.12 it doth principally serue to restraine men Reade Deuteronomy 25.14 with 1. Corinth 9.9 10. Now in the last place why is the strannger mentioned The Equitie Partly because such strangers as vvere of the same religion with the Iewes that is to say circumcised Proselites they were equally bound by the same law of sanctifying the Sabbath like as should be all baptised Iewes or Turkes if anie vvere liuing amongst Christians And as touching other strangers such as come on ambassage to Princes or according to their ovvne priuate minds to see countries c. they must be caused at the least to obserue the bodily rest that the offence and daunger of so euill an example might be auoyded It is verie meete indeede that it should be so in somuch as we are ouer readie to take hurt by euerie euill example of libertie and licence whensoeuer it commeth in the view and sight of our eye And therefore also saith the Lord One law shall be to him that is borne in the Land and to the straunger which dwelleth among you Exodus 12 49. Hitherto of the interpretation what things are commaunded and what are forbidden in this fourth Commaundement Now what is the equitie of it Much euerie way as the due consideration of the sundrie reasons annexed to the Commandement will declare Shew which those reasons are The first is that the Lord hath left vs the free libertie of sixe dayes for the honest and lawfull businesse and affaires of this life vnto one weekely Sabbath set apart for his speciall seruice The second is the example of the Lord in his owne ceassing vpon that day from the workes of creation vvhich he finished and perfected in the sixe dayes going immediatly before The third is the institution blessing and sanctifying of the Sabbath which is as auncient as is the example of the Lord in that his holy rest The fourth reason is the ends vvhereunto the Lord did sanctifie his Sabbath that is to say for the memoriall of the Lords vvorkes of creation to his honour and glorie and for our ovvne sanctification and saluation through the blessed vse and sanctification thereof Manifold therefore is the equity of this Commandement The Blessings Now let vs come to the particular blessings which God hath promised to the obedience of this Commandement the which blessings no doubt are of all sorts in so much as in the right manner of the sanctification of the Sabbath all obedience is after a sort infolded But I only desire to heare of those that are particularly mentioned in the word of God Shew at the least which some of them be The Lord doth assure his people by this his holy ordinance that he will be their God and that he will sanctifie them by his Spirit if they vvill be carefull to santifie his Sabbath Exod. 31. verses 13. and 17. and Ezek. chap. 20. verses 12. and 20. And Isai 56. verse 2. Blessed is that man that keepeth the Sabbath and polluteth it not and keepeth his hand from doing any euill And verses 3.4.5.6.7 Euen vnto the Eunuches and strangers vvhich will keepe my Sabbath sayth the Lord I vvill giue in my house and vvithin my vvals a place and a name better then of the sonnes and daughters I vvill giue them an euerlasting name vvhich shall not be put out And againe I vvill bring them also to my holy mountaine and make them glad in my house of prayer their burnt offerings and sacrifices shall be accepted vpon my Altar for my house shall be called a house of prayer for all people And chap. 58. verses 13.14 If thou turne away thy foote from the Sabbath and not do thine owne vvill on my holy day but call the Sabbath a delight to consecrate it as glorious to the Lord and vvilt honour him not doing thine owne wayes nor seeking thine owne vvill nor speaking a vaine word Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and I will feede thee with the heritage of Iaacob thy father for the mouth of the Lord hath spoken it And Ier. 17. verses 24.25.26 If ye will sanctifie the Sabbath so that ye do no worke therein Then shall Kings and Princes enter in at the gates of this Citie and shall sit vpon the throne of Dauid and they shall ride vpon chariots and vpon horses they and their Princes the men of Iuda and the inhabitants of Ierusalem and this City shall remaine for euer And they shall come from the Cities of Iudah and from about Ierusalem and from the land of Beniamine and from the plaine and from the mountaine and from the South vvhich shall bring burnt offerings and sacrifices and meate offerings and incense and they shall bring sacrifice of prayse into the house of the Lord. These are the most gracious blessings of this Commandement c. But because the promises are not duly regarded of vs let vs come to the curses wherewith the Lord hath armed this Commandement against the transgressors of it These curses are likewise of all sorts in so much as God esteemeth the prophaning of his Sabbaths to be the prophaning of his whole religion But let vs call to minde those onely which are most expresly mentioned and first what was the curse of God in the ciuill course of his iustice among his people It vvas bodily death He that defileth the Sabbath
crowns of the elders as fathers be the glorie of the children that is to say when they are well brought vp and proue good and dutifull children According to the other Prouerbe chapter 27.11 My sonne be wise reioyce my hart that I may answer him that reproueth me But on the contrarie a child ill brought vp and set at libertie and so growing licentious maketh his mother ashamed 2. As touching subiects we reade in the same booke of the Prouerbes chapter 14.28 In the multitude of the people is the honour of the King and for the want of people which commeth by oppression and tyrannie is the destruction of the Prince Moreouer the King is maintained by the tillage of the field Ecclesiasticus chapter 5.8 3. Ministers of the word are maintained by the assemblies and congregations to whome they minister the which their assemblies and congregations are the precious inheritance of the Lord bought with the most precious bloud of our glorious Lord Iesus Christ who also according as they are brought nearer to the Lord by the wise and faithfull ministerie of his word so are they the more comfortable hope and ioy yea euen the crowne of the reioycing of their Ministers before the Lord 1. Thessalonians 2.19.20 4. Tutors and schoolemaisters haue likewise a worthy charge of great trust in that the well ordering of the mindes and manners of youth is committed vnto them to the end they should make them fit to be in due time employed for the best vses and seruices that may be in the common wealth or Church of God Neither may the thankefull recompence of the parents or of such as be benefactors to their schollers or pupils be without sinne neglected of them 3 Maisters of other trades and occupations haue the like charge and beside that they enioy the profit of all the skill which they teach and of the strength and labour of their seruants so long as they are vnder their gouernement The like is to be considered of all the rest The great and manifold equitie of this commaundement will yet further appeare from the blessing promised to the obedience of it to the which point we are now come Which are the words wherein it is expressed The Blessings In these That thy dayes may be prolonged on the land which the Lord thy God giueth thee We haue a notable example of Gods blessing vpon the posteritie of Ionadab Ieremie 35.18.19 But insomuch as sometime it falleth out that dutifull children and the same also dutifull subiects are taken away before they come to any great length of dayes how is the promise of this blessing performed vnto them First God verifieth his promise toward euerie true dutifull child or subiect c. in that he proloÌ„geth their life here on earth vntill he hath prepared and made them fit to be translated out of this sinfull world into his heauenly and most blessed kingdome Secondly that which he denieth to some vpon speciall causes secretly knowne to himselfe and when long life could not by reason of some common calamitie and miserie be a blessing he performeth it to them in granting it to their posteritie children Thirdly some that seeme dutifull children or subiects c. before men they are not so in truth in the sight of God but do that which they do in seruile flatterie or looking to an earthly recompence and reward Fourthly some againe that haue in some measure a dutifull regard of their parents and other gouernours do yet by some other grieuous sinne either open or secret prouoke the Lord to cut them off as it were before the time Finally seeâ—ng the obedience of the most dutifull child or subiect and euerie other inferiour is vnperfect no maruell though God to make the perfection of his iustice knowne do as seemeth good vnto him shorten the temporall blessing Let vs well obserue in this place that the same blessing thus promised to the dutifull child belongeth also to the dutifull subiect to the obedient scholler to the faithfull seruant c. For aâ—l these are one And he that is truely dutifull in one estate will be dutifull in another Neuerthelesse let vs for the more full light of instruction consider the particular blessings from particular testimonies of holy Scripture What proofe haue you for the blessing of God vpon the dutifull subiect We haue a most cleare example of it in Dauid King Saul pursued him vvith all the subtiltie and force that he might to take avvay his life but his faithfull allegiance to God and his Prince vvas as an armour of proofe so to shield and defend him that Saul vvith all his spies or armies could neuer preuaile against him What is the blessing of those which do honour the faithfull Ministers of Gods word Verily verily saith our Sauiour Christ if I send anie he that recieueth him receiueth me and he that receiueth me receiueth him that sent me Iohn chapter 13.20 And Matth. 10.41 He that receiueth a Prophet in the name of a Prophet shall receiue a Prophets reward Here note the earnestnesse of our Sauiour Christ in this point expressed in the former of these scriptures by that doubled asseueration Verily verily I say vnto you What is the blessing of the wife that is louing and reuerend toward her husband and wise and carefull in the education of her children Her children shall rise vp and call her blessed and God requireth that her husband should giue her all worthie prayse and incouragement Prou. 31. verse 28.29.31 Yea this is the way whereby God will guide her vnto his glorious kingdome For as the Apostle Paul teacheth By bearing of children she shall be saued if she continue in faith and loue with holinesse and modestie 1. Timothie 2.15 What is the blessing of those that honour their maisters who are their priuate gouernours and instructors As he that keepeth the fig tree shall eate the fruite thereof so he that waiteth vpon his maister shal come to honour Prouerbs 27.18 And the Apostle Paul incouraging seruants to do their faithfull and willing seruice Know ye sayth he that vvhatsoeuer good thing any man doth the same shall he receiue of the Lord whether he be bond or free Ephes 6.8 And againe Coloss 3.24 Knowing that of the Lord ye shall receiue the reward of the inheritance for yee serue the Lord Christ Now what is the blessing of those that do honour their elders in yeares and are also ready in giuing honour to go one before another yea so that they refuse not to yeeld a certaine reuerence and to haue in good estimation their equals yea euen the poorest and most inferiour and base among them Of all such the Apostle Peter sayth in the place before alledged God giueth grace to the humble 1. Epistle chap. 5. verse 5. And Luke 14.11 He that humbleth himselfe shall be exalted Hitherto of the blessing of all sorts of inferiors which yeeld due honour to euery degree of their superiours
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
do not iudge our selues sinners but from the euiction of outward disobedience to Gods Law and also when we thinke well of our selues and that we are in good estate because in our owne conceipt we are better then other Our actuall sinnes should be as bloud-hounds vnto vs by them to trace out our originall corruption after the example of the prophet Dauid in the 51. Psalme For let vs looke into the euill lust and concupiscence of our hearts and we shall find a workhouse yea a world of wickednesse the which shall giue vs iust occasion to condemne our selues in the sight of God euen when other men can see nothing wherefore they should greatly blame vs euen then I say shall we find plentifull occasion to cry out with the Apostle Miserable men that we are Godly sorrow must begin from the inward ground of the heart The sinne of coueting exemplified and for the most secret euill lusts and motions thereof or else it is no true godly sorrow As for example he that hath fallen into fornication must not onely be sorie for the fact but chiefly to thinke that he should haue an adulterous and filthy heart The angry man is not truly sory for his wrathfull speeches and furious dealing vnlesse he be sory that he is of an angry and testy or cholerike nature The drunken man is not truly sory for his drunkennesse vnlesse he be sory that he is intemperate in desire after drinke c. Neither he that hath dealt contentiously against his neighbour vnlesse he be sory that he hath a proud heart The same is to be sayd of euery other sinne True repentance must begin the change of the hart by the change of the thoughts and motions thereof or else it is not true repentance Ier. chap. 4.14 O Ierusalem wash thine hart from wickednesse that thou maiest be saued how lōg shall thy wicked thoughts remaine within thee To speake in a word God beginneth his worke of the reformation of man where Sathan from the beginning began to deforme man True resistance of sin must begin at the first thought and motion yea euen at our inclination vnto sin Whosoeuer do not cōsider this submit themselues to this worke of Gods grace and seeke after the increase of it c. they be no better then hypocrites they be no true conuerts and faithfull seruants of God whatsoeuer faire shew and appearance they may haue Thus then we may perceiue what it is to couet It followeth that we do consider which be the things of our neighbour which God forbiddeth vs to couet whereof some are expresly mentioned the rest are all vnderstood Which are those which are expresly mentioned First his dwelling house and in the 5. chap. of Deut. ver 21. his field is also mentioned then the partes of his houshold or family as first principally his wife whō God hath giuen for his speciall cōfort then his good profitable seruants both man-seruant maid for his inward home busines And last of all his cattel both oxe asse for his more outward works the one for draught and plowing the other for the vse of iorneying and other burden These indeed are the things of our neighbor which the Lord our God expresly forbiddeth vs to couet or to haue the least desire after them to the diminishing either of his more inward lawfull pleasure and comfort or of his iust profit and outward wel-fare A mans wife we know is or ought to be as his chiefe dearling and treasure and therefore is compared to the louing hind and pleasant Roe Reade Prou. 5.19 Yea preferred to all iewels Prou. 31.10 and therefore is called the delight of her husbands eyes as the Lord speaketh to Ezekiel concerning his wife chap. 24.16.18 A good and faithfull seruant also is of all iustly accounted a great blessing of God and there is no man which doth not thinke himselfe greatly iniured if at any time such a one be vnneighbourly egged and enticed away from him Consider further of this point from Paules Epistle to Philemon Finally touching the profit that commeth by the oxe the holy Prouerbe speaketh of it chap. 14.4 Where no oxen are there the crib is empty but much increase commeth by the strength of the oxe Behold therefore how graciously the Lord tendreth euery mans comfort and wel-fare that he forbiddeth not onely the taking away of these things as King Dauid did Vriahs wife and as the Shabeans tooke away Iobs oxen and asses and slue his seruants that kept them chap. 1. of that booke of Iob. verses 14.15 but he forbiddeth euen the least coueting and desiring or lingering after these things which as hath bene shewed is the originall of the outward action Now in that the Lord forbiddeth the coueting after any neighbours wife which is first mentioned in the 5. of Deut. whether the coueting be because of her beauty or good houswifry or wisdome in gouernment yea or though it should be for her godlinesse he doth vnder this instance forbid both that which we call a voluptuous fleshly and carnall mind and also a light vaine and foolish mind And in that he forbiddeth vs to couet our neighbors house field man-seruant or maide oxe or asse which are all set downe in the second place as we reade in Deuteronomie the Lord doth by the prohibition of these forbid that sinne which we call worldlinesse of mind To conclude all in few words therefore It is as much as if the Lord should say Thou shalt neither for thy pleasure sake nor for thy profit desire any thing that is thy neighbours Thus much of the things expresly mentioned But the Lord giueth plainly to vnderstand that he forbiddeth vs to couet any other thing beside What things may they be As we are forbidden to couet our neighbours house and lands so we are forbidden to couet any of his mouable goods gold or siluer iewels or plate corne vvine oyle or any other thing in like sort As we must not couet our neighbours man-seruant or maide so neither may we couet his sonne or his daughter As it is not lawfull for vs to desire his oxe or his asse so neither may vve wish to haue his horse or his sheepe Finally vve must needs vnderstand that in so much as the Lord forbiddeth vs to couet the lesser much more doth he forbid all coueting after the greater As for example seeing we must not couet his outward goods to his vvorldly decay we must much lesse desire his place of vvorldly honour as to be some Lord Duke c. And least of all may vve couet his spirituall gifts and graces or the meanes thereof to the hinderance of his saluation Seeing vve must not couet any mans priuate seruant much lesse must vve for our priuate benefit or affectation and liking couet to haue any peoples publike good and faithfull Minister of Gods vvord from them It may not be denied that there may fall out iust occasion
he was not by right a subiect to any earthly Prince in Israel for King Dauid speaking by the holy Ghost called Christ his Lord Psalme 110. and Math. 22.43.44 much lesse was he a subiect to the forraine vsurpation of the Romane Empire We haue an euident proofe hereof in that he refuseth to be made a king though the people vvould haue done so Iohn chapter 6. verse 15. And in that he professed plainly that his kingdome is not of this world Iohn 18.36 And in that he himselfe payed tribute and taught the people that they also should do so Mathevv 17.24 c. and chapter 22. verse 17. What proofe haue you of his perfect obedience to the ministerie of the word so long as he was in his priuate estate and in the place of a hearer and disciple to receiue the doctrine of God at the instruction of the Priests of the Law whose lips should preserue knowledge and at whose mouth all were to seeke the Law of God by the holy ordinance and appointment of God himselfe We haue a notable testimony of it euen from his youth Luke Chapter 2. verse 41. c. And to his mans age in that he came to the preaching of Iohn Baptist Iohn Chap. 1.29 And in that he sbmitted himselfe as others did to be baptized of him Mathevv 3. verse 13. c. to the ende of the Chapter What proofe haue you of his perfect obedience in an humble course of conuersation going before his elders in yeares as also all other in giuing honour yea euen to the poorest among them Seeing he is faithfull and true and one that sought not his owne glory but the glorie of him that sent him as vve reade Iohn 7.18 and Chapter 8.49.50.54.55 vve may boldly rest in his owne testimonie concerning that vvhich he sayth of himselfe I am meeke and lowly in heart Mathevv 11.29 according to the Prophesie of Isaiah Chapter 42.1.2.3 We haue also his practise ioyned vvith his doctrine Luke 14.7 c. to the 15. verse vvhere he both reproueth the pride and ambition of those that sought to sit in the highest roomes at feasts and also teacheth that the poorest of all should not be thought vnworthy to be inuited and to haue their meete and conuenient place But as touching his practise vve haue a most liuely proofe in that he vvas among his Disciples not onely as a maister and Lord but rather as a most louing sweete and familiar brother or friend Iohn 15.13.14.15 Yea euen as a seruant in that he vvashed his Disciples feete he thereby of purpose giuing them an example of all humble seruice and of mutuall loue among themselues Chapter 13.4 c. yea he professeth that he came not to be serued but to serue Matth. 20.28 and Luke chapter 22.27 And beside we haue to the same purpose a most notable testimony of the Apostles As first of Paule Phil. 2. verse 3. c. where from the example of our Sauiour Christ the most humble man that euer vvas he perswadeth all Christians to the same most excellent vertue And of the Apostle Peter 1. Epistle chap. 2. verses 21.22.23 Christ hath suffered for vs leauing vs an example that we should follow his steppes who did no sinne nei was there guile found in his mouth vvho when he was reuiled reuiled not againe when he suffered he threatned not but committed it to him that iudgeth righteously These testimonies do sufficiently confirme his perfect obedience to this Commandement in respect of his subiection in euery estate of inferiority among men c. Now let vs come to his perfect obedience before God in his superiority c. Hereof there are two principall points to be considered his heauenly prophesie and his spirituall gouernement What proofe haue you of his perfect obedience in respect of his prophesie and in that he was the onely true shepheard of the sheepe to guide the children of God with a parent-like affection in the wayes of the kingdome of heauen O Ierusalem Ierusalem sayth our Sauiour Christ himselfe thou which killest the Prophets and stonest them which are sent vnto thee How often would I haue gathered thy children together as the hen gathereth her chickens vnder her wings and ye would not Math. 23.37 Reade also Math. 28.20 Reuel 3.20 Prou. 8.30.31 He teacheth most clearely and faithfully as it were frō the bosome of the father Iohn 1.18 and chap. 4.34 and chap. 8.28.29 and chap. 12.49.50 Now what proofe haue you that he hath perfectly obeyed the will of God in ruling and gouerning his Church as a spirituall king and prince and as a most tender foster-father ouer his people In him and by him are all the prophesies performed concerning that most gracious and princely gouernement promised vnder the name and kingdome of king Dauid or any other good king of Israel according to that which the holy Angell testifieth to the Virgin Mary Luke chap. 1. verse 31.32.33 and according to that we reade Heb. 3. verses 3.4.5.6 Yea by so much is the gouernement of our Sauiour Christ more gracious then the gouernement of any other king or prince euer could or possibly can be because he onely vanquisheth our greatest enemies and giueth vs that victory which is the most glorious of all other Our Sauiour Christs perfect obed ence for vs for he subdueth not onely our outward foes but also our spirituall aduersaries not onely hosts and armies of men but also the legions and thousands of Diuels that warre against vs. And finally he setteth vs in heauenly thrones with himselfe c. Most sweete therefore may the comfort of these testimonies be iustly vnto vs. And whom of vs may they not worthily moue to deny our selues and after the example of our Sauiour Christ and by his grace to giue all due honour to euery man and chiefly to the Lord himselfe Our vnperfect obedience for Christs sake accepted of God euery of vs contenting our selues with our estate and vnder God walking honourably in our places and callings that so God may honour vs according to his rich mercy and free grace in Iesus Christ to whom be all honour and glory all worship praise and thankesgiuing both now and for euermore Amen The sixt Commandement followeth Which is that Thou shalt not kill Or as it is more vsually Englished in the same sence Thou shalt do no murther This latter interpretation as it is more vsuall so it is more significant wherefore we may well make choise to reade it thus Thou shalt do no murther like as in the next Commaundement we chose rather to say Thou shalt not commit adultery Then thus Thou shalt not commit fornication though this we know that God forbiddeth all cruelty greater or lesse in this Commandement and all filthinesse and vncleanenesse of the flesh in the other following as we shall see in the handling of them But first of all concerning the reason of the proceeding of the Lord in the publishing of this
Law two things seeme worthie to be considered in this place The first why the Lord doth not rest in the former Commaundement which is a perfect Law for the well ordering of all society if it were throughly obserued The second why this Commaundement forbidding murther hath the next place after that What haue ye learned for answer to these things The scope of it First the Lordresteth not in the former Commandement only because that contempt of good order and gouernement which reigneth in our nature breaketh foorth into sundry outrages and mischiefes which he saw likewise necessary that they should be expresly mentioned and straightly forbidden Secondly he giueth the Commaundement against murther the next place because not onely in the account of man but also euen in the estimation of God himselfe life is more precious then anie other vvorldly thing vvhich man enioyeth And further also it hath the next place to the end that all vvhich haue any power and gouernement may see vvhat that is vvhich as touching humane society they stand chiefly charged with and that also euen to this ende that the blessing of long life promised in the former Commandement might not by any contrary attempt of any man be any vvay hindred or interrupted These indeed are the reasons both why the Lord endeth not his Law in the former Commaundement though one would thinke that it alone might suffice for the well ordering of all humaine societie and also why he placeth this our present Commaundement nexte after that Let vs now come to the interpretation And first what meane you by murther which is the onely finne expresly forbidden in it Murther is the vniust and malicious or vvilfull taking away of the life of any of mankind by any of the same kind or of our owne life by our selues by vvhat vvay or meanes soeuer it may be It is true thus farre doth murther reach But is there nothing else forbidden in this Commaundement Yes God doth not onely forbid all outward euils whereby this wicked murther is occasioned but also all inward and corrupt affections from whence it springeth or whereby it is any way furthered and perfected Sinnes forbidden Yea the Lord in this commandement straightly forbiddeth the euill thought of murther with all crafty deuises and practises wherewith any do lye in wayt for bloud It must needs be so else should not the Law of God be perfect for as our Sauiour Christ sayth out of the heart come euill thoughts murthers c. the which do defile a man Math. 15.19.20 Such was the murtherous thought of Esau against his brother Iaacob Gen. 27.41 Reade also Ezek. 22.6 Which are those outward euils whereby murther is occasioned Sower disdainfull and wrathfull countenances taunting and reuiling speeches captious quarrelling and fighting These are the more immediate forerunners and occasions of murther as daily experience sheweth For the sword would not be so rashly drawne as it is wont if the tongue could be kept in the scabbard as it ought to be and if the countenance and behauior were so amiable as it should be c. But let vs go on Which are those inward affections of the heart from whence murther springeth and whereby as by the secret and whispering accessories and abbettors murther would be perfected if God should not graciously stay and hinder it They are partly such as be contrary to the vertues which are required to harmlesenesse and innocency touching mans person and life And partly they are such as be contrary to the vertues of helpfulnesse concerning the reliefe succour and comfort thereof These kinds of euill vnkind and troublesome affections are indeed the breeders and hatchers of all violence and bloudy murthers All which contrary affections both to harmelesnesse and also to helpfulnesse though they all consent in doing of hurt yet for the helpe of our vnderstanding and memories we will follow this order of distinction here in this negatiue part of this Commandement because it is the fittest order to be held afterward in the affirmatiue part of it Touching the first branch therefore of the distinction Which are those euill affections which be contrary to the vertues of harmelesnesse and innocencie touching mans person and life They are of three sorts Which are they First the contraries of meekenesse Secondly the contraries of tractablenesse or gentlenesse and easinesse to be intreated Thirdly the contraries of peaceablenesse Of these therfore let vs now henceforth inquire And first which are the contraries of meekenesse They are these which follow 1 Pride in that euerie man thinketh too highly of himselfe 2 Enuie and repining at our neighbours prosperitie 3 Rash and vnaduised anger when no iust cause is giuen 4 Treafenesse or hastinesse to anger when one is teachie and tangle vpon euerie light and trifling occasion 5 Immoderate and bitter anger though there be neuer so great cause giuen 6 Desire or purpose of reuenge though reconciliation hath bene sought yea though satisfaction and recompence hath bene tendred and offered as sometime it falleth out 7 Finally impatience the fruites whereof are restlesse murmuring with cursed exclamation and complaining The contraries of tractablenesse or gentlenesse easinesse to be intreated are next Which are they On the one hand too great softnesse or a seruile and timorous kind of blockishnesse when any shall passe by great abuses against their person and life or against anie that belong to them and haue no care to vse the lawfull meanes which God hath appointed for the remedying thereof such as are priuate rebuke and if that will not preuaile publike complaint to the magistrate for the punishment of such as shall go on in harmefull and mischieuous practises without all regard of amendement or of seeking any priuate reconciliation On the other hand hardnesse to be intreated when reconciliation is sought Now in the third place which are the contraries of peaceblenesse the which God doth likewise forbid in this Commaundement In one extremitie cowardly yeelding to vnlawfull conditions of peace or to peace it selfe in such cases as we ought to vse constant resistance In the other extremitie first vnapeaceablenesse in such cases wherein we ought to seeke and follow after peace with all men Secondly contentiousnesse or a delight in an obstinate course of brawling and contention Thirdly inueterate hatred or rancor and malice All these are the contraries of the vertues belonging to harmelesnesse and innocencie touching the life and persons of men Shew furthermore which are the contraries to the vertues which belong to helpefulnesse concerning the reliefe succour and comfort of life These are likewise of three sorts Which are they First the contraries to the vertues of peace-making Secondly the contraries to those vertues which belong to the repelling of iniuries Thirdly the contraries to the vertues which serue to the well placing and bestowing of benefites Let vs therefore likewise inquire of these in the same order as we haue alreadie done of the former And