reason of it we become odious vnto him and neuer freight our heads so full of worldly fancies but that we may be able to kepe our minds vnto our praiers It forbiddeth first the Braunch then also the Roote whatsoeuer other Braunches come out of the same The Braunch is to be occupied in our vsual affayres on the Sabboth day The Roote is to be worldly minded or to haue so litle accoÌ„pt of our inwarde sanctification that we do not much care though still we remaine as bad as before and euer be occupied in the workes of our owne corrupt nature The other Braunches that do spring out of the same are diuers First such as do apperteine to the Sabboth day it selfe if we bestowe it or any parte of it in ydlenes goodfelowshippe inordinate feastinge drinking gamning or such like or yf we absent our selues from the ordinarie Diuine Seruice or yf we either cause or suffer others that are vnder our charge so to doo Secondarily as touching those Ordinarie meanes before sette downe yf we haue so litle care to be godly that we behaue our selues cleane contrarie to that whiche is before sette downe As namely firste as touching the worde yf eyther we doo flatly despise and abhorre or els not singularly regarde eyther the reading or the hearing of it or if eyther wee doo cleane plucke downe the Ministerie or by our niggardly allowaunce but steale away the force thereof as for the Sacramentes yf eyther altogether we shunne them or but in some poyntes after our manner abuse them buryinge the one in deepe obliuyon and comming to the other eyther vnreuerently or very seldome or not at all but for feare of cyuile coercion or shame of the worlde Concerninge the Church or in it the better sorte yf eyther we neuer ioyne vnto them or quickly start out againe or make them weary of our company or take not to vs the benefite of them And as for Gouernement yf we be so much geuen to lyue after our licentious will that eyther we go about to ouerthrow it one way or other or els lyue not by the rule of it at least wheÌ„ we hope that we are in secrete Last of all as touching those Helpes yf we doo not vse them as is described Firste concerning watching yf eyther we do not aduice our selues of those thinges aforesaide or yf they happen to come into our heades forthwith suppresse them and lull our selues a sleepe in securitie againe As for fasting if we vse not occasions of goodnes nor auoide occasions of naughtines but tenderly spare our labour in the one and licentiously geue ouer our selues to the other and in the meane season set downe our selues in some wicked or vaine toy in the name of Fasting Last of all as touching Prayer the Braunches are eyther neuer to trouble our selues therewith eyther not at all or not in our owne person but to put ouer that charge vnto others or els yf our selues will take a litle paynes sometimes therin to be sure of this that eyther we slippe a side from God and steale to some Saint or haue our prayers in a tongue that we doe not vnderstande or make but a lip-labour of them putting our heart and minde to other vses and leauing our lippes and fingers ends only to them The Concession or graunting of sixe dayes labour is nowe to be sene Concerning which we haue to consider first that it is no parte of the Commaundement it selfe speaking properly but onely a permission or an allowance Secondarily that seeing it is so liberall allowaunce as it is it ought to perswade vs in no wise to medle with the seuenth day to any such vse Thirdly that it is not so to be taken but that we may haue other holy dayes besides as they may be vsed notwithstaÌ„ding this the nature of an allowauÌ„ce being such as that it standeth of force but so farre as it is not restrained by some other law of as great authoritie Last of all that seing God chargeth vs with no moe it may seeme not to be so very needefull to haue any moe but only this Concerning the last part which is the reason whervpon the obseruation of this Com. is grounded the same is double The first reason is because god him self hauing finished his worke in those sixe dayes that went before did rest the Seuenth Which seemeth to conclude two things The firste very plaine that seeing he hath geuen vs example to doo that wherevnto his worde doeth directly call vs we as naturall children ought in this point to follow our fathers example The other more darke and more vncerten in it selfe neuerthelesse so well holpeÌ„ otherwayes that it also may come before our eyes whiche is no more but this that yf as the world was made in six dayes and the seuenth was a day of rest so is it likely to stand towards the point of six thousand yeres then immediately the eternall reste in glorie to beginne which not onely diuers of the learned haue said great likelihoods do import but also the scriptures do seme to witnes both by the whole and vniuersall course of them and also by certaine particular places then may a man in the seuenth dayes reste more sensiblie perceaue that nowe our Redemption to so many as labour is nere at hande and therefore that it is tyme to lyft vppe our heades both because wee are alreadie come to the sixte dayes afternoone and hope that of those yeares which yet remaine a good nombre shall be cut off Insomuch that hence ariseth double instruction firste to those that will not ceasse from their owne workes here that they muste in the worlde to come labour in eternall tormentes so that they can not with any sounde comforte beholde the Seuenth dayes reste then that those that heere ceasse from their owne workes that they shall rest in the world to come so that they may most ioyfully beholde the Seuenth dayes rest that is vnto them so comfortable a messenger of so blessed an estate so neere at hande The other reason is for that God blessed the Seuenth day hallowed it which also geueth double instruction Firste that suche as truly endeuour them selues to obserue this Seuenth dayes rest in suche sort as is prescribed shall no doubt become godlie because God hath blessed it to that ende then also that it is no maruell that suche as so litle accompt as they do to obserue it as they ought to do are so vngodly and wicked as they are because they refuse this blessing of God that shoulde make them better The fift Commaundedement THe fift Commaundement teacheth vs to linke together one with an other in such order as we find that God him selfe from tyme to tyme doth sette among vs For seeing that it requireth that all infeâ—iors honour their superiors or submitte themselues vnto them and all are inferiors in some respect euen the highest of al we may boldly conclude that this
vnperfect and confused maner in others the chosen I meane that should reape therby euerlasting blessednes he would haue it more soundly in greater perfection Concerning the thirde and last that is by what degrees his purpose was to haue it in those that shoulde haue this knowledge in them after the sounder and perfecter maner we finde his purpose to haue bene that in this world they should haue it more darkely and yet in great certaintie without doubting and euer increasing to a clearer light in the worlde to come they shoulde haue it more clearly and in as greate perfection and glorie as possibly maye bee in suche a Creature The Person of the Sonne VNto the Person of the Sonne we attribute the bringing forth of this his purpose out of the bosome or secrete counsell of the Father or in what sorte it is made manyfest as touching whiche we haue more specially to consider these two thinges first what is that worke wherein he hath made him selfe knowne then what are the principall partes thereof Concerning the former of these two it is to be knowen that we haue to cast our eyes but to the workmanshippe of mankinde and of all other Creatures that are ordeyned to the vse of man For though it should be so that he had many other worldes besides this of ours and many other workes as fayre and fayrer then this yet this onely and none other is ordeyned to vs wherein he will be knowen vnto vs. Concerning the other that is to finde out what are the principall partes of this manifestation of him selfe this is a large and a worthy matter And the parts therof are these three the beginning the continuing and the finishing of it That we may the better see in what sort it was begunne there are foure principall things to be considered First howe he made the world and all things therein before that euer he made man Secondarily in what sorte he made man Thirdly howe he delt with him after that he had so made him Last of all howe God hauing finished all that his worke rested the Seuenth day and hallowed it The first of these is not only an example of his Prouidende prouiding for vs before that we were but also an argument of his goodnes preuenting vs because thereby we perceyue he loued vs before that euer we could deserue any iote of his kindnes The seconde leadeth vs to consider what kinde of one he made vs firste in Body then in Soule As touching our Body or earthly nature he made man of an homely peece of earth Which is a sufficient proofe of Gods power a preseruatiue agaynst pride that mighte arise when he should beholde the excellencies wherwithall shortly after he should be indewed and a figure of the excellent worke of Redemption that afterwarde shoulde be raysed out of the base estate of the flesh or manhood of Christe The woman he made of a ribbe taken out of Adams side beeing cast asleepe Whiche is a singular prepratiue truely to loue and a figure of the Churche of God whiche is and can be none other but only it which is raysed out of the passiō of our Adam Christ As touching our Soule he endewed both the man and the woman with notable excellencies so to make them a more liuely image of him selfe as may appeare by these fowre things First that he made it to endure for euer Secondarily that he furnished it with a notable lighte of knowledge not onely in these inferior matters of the world both naturall and ciuill but also with whatsoeuer apperteineth to the true worship of God or to his spirituall kingdome Thirdly that he made him clene without any steine of sinne and fully able to fulfill the Lawe that afterwarde was geuen or to follow the rule of perfect righteousnes in deede worde and thoughte Last of all that he lefte him in so perfecte freedome of his wyll that both he mighte still haue done good till of his owne accorde he had turned aside and yet that when as it should come to passe that needes he would he should both leaue the way of righteousnes and peace and fall away to all iniquitie and to a moste wretched estate so both to keepe him selfe without steine when man shoul◠fall and to make a way to the declaration of his Iustice and mercy The thirde that is the consideration howe he dealt with man after that hee had made him so excellent a creature resteth in two principall poyntes firste howe he dooth before prepare him to bring foorth the force of those his excellencies to the keeping of his Commaundement when it should be giuen then howe he geueth the commaundement it selfe Cōcerning the former of these there are three poyntes that belong therevnto For first he gaue him the vse and soueraintie of all other creatures that hee might the rather neuer turne aside his obedience or seruice to them and haue therewithall bothe to prouoke hym to the seruice of God and also to mainteyne him therein Secondarily he gaue him to vnderstande that he was a most blessed creature both by the place wherein he set him that pleasaunt Paradise and especially by the Tree of life that he left him which Tree of lyfe was left vnto him to feede on as a Sacrament of his blessed estate and that in the midste of the Garden euer to be before his eyes Out of both which man might haue gathered that he was marueilous much beholding to God and that althoughe nowe he stoode yet in processe of time he mighte fall Last of all he fensed him about with the exercise of bodely labour geuing him charge to keepe and dresse the garden out of which also he might haue gathered not only that labour was a needefull exercise for him but also that he had neede to preserue him selfe in the estate that God had giuen him As touching the latter of them that is the geuing of the Commaūdement it selfe we haue to consider three thinges Firste what the Commaundement it selfe was that is to forbeare one tree that it pleased God to exempte which was but obedience and that but in a small matter Then how he directeth him to keepe it whiche he doth both by denouncing vnto him most certayne and extreme wretchednes when soeuer he should breake it and therewithall interpreting the name vnto him that otherwise might haue bene very daungerous Last of all seeing that there is no seruice of God till a commaundement be giuen and as yet this commaundement was not geuen till this present that here is an other argument that the goodnesse of God euer preuenteth our desertes The fourth and last which is how he rested the seuenth day may first of all be a figure of our rest in Christ in this world begunne finished in the worlde to come Secondarily it is an argument or pledge that we are sanctified not by our selues or by any other but only by the Lord him selfe Thirdly it ought to be an
by the way of mercie As touching the tokens of the reconciliation that I spake of we haue in lyke maner to see what they were and why hee did vouchsafe to geue them Of those tokens there were two sortes some that insued immediately after the fall and some that were founde in the processe of tyme that followed Immediately after the fall he came to rayse them vp againe sought them out where they were hid put them in minde of the cause of their miserie cursed the serpent for their sakes promised them a cōquest ouer him cast vpon them but a gētle discipline although their sinne were maruelous great and made them garmentes to couer their nakednes In the processe of time that followed in that age he so blessed their acte of generation that in conuenient time the earth was replenished with people gaue them thinges nedefull for their bodies clothed many of them with notable vertues and politicall excellencies and gaue vnto some the most comfortable seale of adoption The ende or cause wherfore he gaue them was both to comfort them agaynst the bitternes of that estraunging of him selfe and also by suche fatherly dealing the better to allure them vnto him In the seconde age of the world or in all that space of time that was betwixt the calling of Abraham vntill the cōming of Christ the preparation that he vsed consisteth in foure principall poyntes Firste that he chose vnto him one people the children of Israell out of all the world Whiche is so to be taken as that we haue out of the same to gather that for all that time as for any Church or people of adoption he had no other Nation or whole Familie that we knowe of in all the worlde but them alone and yet that euer he had diuers particular men of other Nations whome he had secretly sealed and sometimes ioyned vnto them in their profession And as for other fauourable dealing though he delt very graciously with others also yet was he euer most gracious to them Secondarily by giuing thē a farther knowledge of whatsoeuer apperteyned to the worke of Redemption that was in hande by that forme of Religion which is termed the Law the Prophetes opening and vrging the same as touching which we haue to consider first what was therein exhibited vnto them then howe he did applie the same to their vse There were exhibited vnto them a couple of Couenaūts The one that if they should performe the rule of absolute righteousnesse to them in the Law prescribed they shoulde bee able to liue thereby or which is the same they should be able to stande in the iudgement of God by the vertue of their owne merites The other that forbecause no body was able to performe it therefore him selfe had prouided him of an other that should performe the same and would sende him into the world when the time should come on whome whosoeuer should fully rest and seeke no further they should be able to stande by him and by the vertue of his merites He applyed the same to their vse two maner of wayes First by geuing foorth the rule of absolute righteousnes and requiring the full performaunce of it or els letting them vnderstande that nothing should be able to stande before him so to chase them away from the opinion of their owne righteousnes that naturall heresie of all mankinde Then for that by the Prophetes he both gaue them to vnderstande that there was an other way of saluation ordeyned by the latter Couenaunt and that there was no other but it and also by often renewing of his promise dyd very well strengthen them both agaynst doubtfulnesse on the one side and agaynst the impaciencie of long wayting on the other syde Thirdely by the figures and shadowes of the Leuiticall ceremonies whereby he did notably describe the Sauiour and the whole worke of Redemption by him Last of all about foure hundred yeeres before that the Sauiour shoulde come he dyd as it were prouoke their appetite to couet him both by geuing no Prophet or Vision vnto them as before he was wonte and by plunging their State or Common welth in deepe distresse To come to the second that is the bringing forth of the worke of Redemption it selfe there be foure principal things to be considered first what time it came in secondarily what kind of one he was and must nedes haue ben that shuld performe it thirdly how he hath performed the matter last of all how comfortable his name is vnto vs The time wherein he personally came was the latter end of the second age whē the fulnes of time was come so to performe his promise to the nation before that they should be cast of from being his peculiar people Our Sauiour was and nedes must haue bene both God and man It behoued him to be god that he might be the person that were able to doo whatsoeuer apperteined to the work of Redēption It behoued him to be mā that so he might be the partie that onely was chargeable or that might lawfully doo it which coulde be no other but only man In which his manhood he had experience of our infirmities of nature but was neuer steined with any spotte of sinne The performāce of his worke resteth in two principall poynts First that he hath on our behalfe susteined in his manhood whatsoeuer weight of vengeaunce was due to our sinne so to answere the Iustice of god and yet him selfe perished not as wee should haue done for that he was able to cast it of when he would Then that he hath wrought on our behalfe whatsoeuer righteousnes or perfection the iustice of God requireth of those that should be left into the kingdome of God that so wee might be able by the vertue of his merites to come thervnto As touching his name the matter is this that to our comforte and to the strengthening of our fayth he would be called Iesus Christ Iesus being an Hebrewe worde and signifying a Sauiour Christ being a Greeke worde and signifying Annoynted Whiche Annoynting beeing an olde ceremonie of the Leuitical Lawe fulfilled and abrogated by Christ doth in him signifie that he was both ordeined of God to be our sauiour and also furnished with abilitie to saue And therefore that he is in this sorte moste effectually annoynted our Priest Prophet and King that of his fulnes we might all receyue whatsoeuer were needefull that is that he beeing our Priest might make the attonement for euer betwixt God and vs he beeing our Prophet or Teacher might instruct vs in all things for vs to knowe he being our king might gouerne both within vs by his grace or spirite of adoption without vs by his power in all things els that nothing hurt vs. The third remaineth that is to find out after what maner this our Sauiour hauing finished all for the which he came into the world in this thirde and laste age of the world hath euer mainteined and notably
aduaūced this worke of Redemption wherein there are three principall thinges to be considered The first is that notwithstanding diuers lets or hinderances that were in the way yet it pleased God to aduaunce the publication of this worke of Redemption in such sort that in time conuenient it was knowne receyued throughout the world and so all nations inuited to the kingdome of God or the kingdome of God set open not to one nation nowe but to all beleeuers The lettes that I speake of were especially three The nation of the Iewes their Temple and ceremonies yet remaining in estimation Most bitter Persecution for a long time after immediately insuing And when it was ceassed most greeuous variaunce and Heresies that dydde then aryse oute of the peace and quietnes of the Churche The seconde that after this when the people beganne generally to bee weerie of the worde of lyfe it pleased hym so to auenge the contempt thereof throughout the earth that as synce wee haue founde he dyd in deede darken this fayre day marueilous muche in the East and muche of the Southe by the abhomination of Mahomet in the West and muche of the Northe by that moste Idolatrous vanitie of the Churche of Rome But yet he euer reserued vnto him selfe a sufficient number of witnesses to testifie the truth to the wicked worlde euen in the corruptest time of all or whensoeuer the power of darknes moste preuayled The thirde and laste that nowe to the comforte of all his people he dothe gloriously aduaunce the Gospell agayne to wake vs vp agaynst his comming and euery day more and more dothe notably purge it from the ruste and cancre that corruption of time had brought vnto it and mightely enlargeth the beames of the truth to lightē al in al things nedeful Hauing so declared both in what sorte he beganne and after what maner hitherto he proceeded in this manifestation of himselfe now haue we to search out what must be the accomplishment or finishing of it Concerning which he hath geuen vs before hande to vnderstande that when the time appoynted shal come then shal be the day of generall iudgement wherein he wyll finishe the whole worke Heer therefore haue wee particularly to consider these fiue principall thinges First what is the time appoynted then who they are that must come to iudgment thirdly in what maner the iudgement shall be fourthly what kinde of execution shall follow last of all howe Christ shall then resigne or gyue vp his kingdome to his Father againe As touching the tyme that I speake of first of all we haue certaine likelihoodes that it is lyke to be now very nere Then also we haue this vndoubted knowledge that it shall be so sone as God shall haue brought in the full number of his chosen people and finished all thinges els that he had in his purpose to doe Those that muste come to iudgement are euen all and euery one without exception of dignitie sexe age or suche like that euer were are or shal be hereafter to that present day al which by that time that the whole accompt be made may come vnder a couple of sortes The firste is of those that are departed before that tyme who muste all whether their soules were in wretchednesse or in blessed estate haue their owne bodyes restored to them againe to th ende that as Soule and Body haue communicated together in suche thinges as they haue done so may they both together haue their iudgement The other is of those that shall liue at that present who shall first sodenly be chaunged and made such as those are that are risen againe and then with the reste receaue their iudgement As touching the maner of that iudgement we are geuen to vnderstande that our Sauiour shall come in greate glorie the heauens and the earth shal passe at his presence all mankinde shall be diuided or sundred into a couple of seuerall partes the hearts of all being plainely opened he shall pronounce euerlasting ioyes or blessednesse to the one euerlasting tormentes or wretchednes to the other The execution that shall be done shal be according to the sentence pronounced the one sorte caste downe with the diuels to hell the other taken vp with him selfe to heauen The resignatiō of his kingdome is that so hauing finished all he shal from that day forward rule no more as mediator because he hath finished that worke but euer notwithstanding as he is God and equall to the Father The Person of the Holy Ghost VVto the Person of the holy Ghost we attribute the working of his purpose aforesaid in vs and in all other creatures of the worlde as his wisedome knoweth to be most agreable to that his purpose and to the bringing forth of the same to his owne glory Of this working of gods holy spirit I finde two principall sortes whereof the former is that generall working of his whereby the vniuersall societie of all thinges in this world continueth in suche sort as we see that it doth The other is that wherby he is occupied in some speciall kinde Of that his generall working withal the principall actions are that whatsoeuer there is in the world from the highest to the lowest that doth he first vpholde mainteine vntill the tyme appoynted do come that he will haue the same dissolued Secondarily he doth direct guide and order the same that all thinges fall out not at auenture but as God him selfe in his secret purpose hath ordeyned as well for the tyme as also for the maner of issue Thirdly that he doth vnite couple or knit together all in one with certaine bandes of mutuall societie so farre as the kind or nature of euery one may beare and that on the nedefull behalfe both of the whole and of euery membre or part Of his working with some speciall kind there are three principal sortes The firste and principall is the same that hee bestoweth on his chosen or peculiar people the seconde that which he casteth vppon the reprobate or cast-away seede the third the same whereby he worketh in all inferior creatures As touching his working with the chosen there are fyue principall thinges to be considered firste what the worke it selfe is that he worketh in them secondarily howe farre he worketh in them the same that hee worketh thirdly by what degrees he doth it fourthly by what power last of all to what ende or purpose To find out what the worke it selfe is we haue to consider howe hee worketh in them firste as they are menne then as they are his electe nombre or choyce-flocke As they are men his worke in them is no more but that which consisteth in those three poyntes of his generall working with all that so he may make thē in those things also conuenient members of their common societie with all thinges els Which is that he according as he thinketh good doth vpholde and mainteine them guide order them and knit them
Reprobates As they are Men and so a parte of our common societie so long as they liue he worketh so in them as that they may bee conueniente members of our Societie euery one as he is ordeined to be whether it be to leade them to that which they should do or to restrayne them from that which they should not doo and therefore mainteineth vniteth guideth them also As they are Reprobates and so not ordeined to haue any portiō with Christ but to goe on their owne way to euerlasting perdition the effect of his working with them resteth in two principall poyntes that is to consider what goodnes on the the one side he worketh in thē and on the other side what iniquitie of their owne he worketh forth out of thē or bringeth to light Concerning the goodnes that he worketh in them we haue to knowe that first as touching any true godlines such as shall be accepted with God he neuer planteth them in Christ nor translateth them from the corruption of their owne nature and so consequently neuer worketh in them eyther those Capitall vertues before rehearsed or those other Braunches that should proceede out of the same So that these all their whole life time bee their yeeres neuer so many haue not one iote of true godlines in Deede worde or Thought Then as touching a secondarie kinde of goodnes he doth in dede both bring to passe that whatsoeuer they do euen their most wicked sinnes of all shal some way or other do good vnto others or be to very good vse howe soeuer it fal also worketh in them two sortes of things that are to good cōmendation vnto them in the eye of man First diuers worthy and notable qualities eyther Natural or Ciuile Then also certaine apparances or likelyhoodes of those spiritual and sound graces that he worketh in the chosen or those graces vnperfect or maymed as namely a certaine kinde or likenes of our vnion with Christ a certaine kind or shew of those Capitall vertues knowledge soundnes of Iudgement Loue Fayth and pliablenes of minde and a certayne kinde or shewe of al those other particular vertues that are before sufficiētly recited Cōcerning the other that is what iniquitie he worketh forth out of them or howe he hardeneth them in their owne corruption or leaueth the same forcible agaynst themselues we haue to consider that first as touching the Capitall vices that are contrary to those Capitall vertues before set downe he hampereth them in their owne snares or sullieth them with their owne vncleannes which is first a deepe Ignoraunce and that very wilfull of God the Father the Sonne and the holy ghost Secondarily a cōfused iudgement and a monstrous opinion in all thinges Thirdly an inwarde a naturall lothing of God so far as they dare or are not restrained by earthly benefites Fourthly Infidelitie or not soundly to rest in him Last of all an inuincible frowardnes or hardnes of harte or a proude loftines of mind vtterly refusing to put by man and other creatures that so they mighte geue them selues wholly and onely vnto the Lorde and euer coupling all together in such sort that although in their fonde fancie they esteme them not all alike yet doo they bothe make those others no better then Idolles and wickedly robbe God of his glory Then as touching a couple of Braunches that are contrarie to those before recited and doo growe or spring out of those Capitall vices firste as touching those that goe directly agaynst the honour of Gods owne person to worship him as themselues or other like them selues will to haue very sawcie or vnreuerent heartes before him and to bee careles of sounde deuotion then concerning the others that do apperteine to the common Societie that god hath set amōg vs disdainefully to despise the same little rogarding howe notably they are inuired thereunto to haue no care of preseruation as in generall so likewise particularlye neither of their neighbours wedlocke nor of his substaunce nor of his goode name or estimation and euer to be discōtent with such present estate as it pleased God to cast vpon them The seconde poynte of his working with the Reprobate as they are Rebrobates is to finde out in what quantitie or measure he worketh foorth this their iniquitie which he doth in some more in some lesse in euery one and in all together as his wisdome hath founde most expedient eyther to execute on them his iuste iudgementes or by them to exercise his chosen or otherwise to doo his wyll and pleasure Thirdly we haue to examine by what degrees he worketh in them whiche are all one with those others that we spake of before For out of their owne stoare he styrreth vp or bringeth forth first the Motion secondarily the lyking thirdly a Readines to do it last of all the Committing of the acte it selfe Fourthly we haue to consider in what maner or by what power or meanes he worketh this same in thē which also hath a double consideration Inwardly he doth it two wayes partly by the ministerie of Sathan and partly by their owne redines to yll By both which he dealeth with them two maner of waies The one is by making strong or forcible vpō them their owne natural corruption geuing them ouer to be lead thereby as before is described The other is by setting them as them selues also weigh thervnto in those shewes or shadowes of sounde excellencies before recited as if they were the things them selues till their destruction come vppon them before they be ware Outwardly instrumentally or in respect of the outwarde action he doth it by two poyntes of their owne corruption The one is the great contempte that they haue as well of those ordinarie Meanes the Worde the Sacramentes the Churche and Gouernment as also of the Helpes before recyted Watching Fasting and Prayer The other is that highe and immoderate estimation that they haue of deceiptfull groundes whiche are naught els but Fleshe and Blood or an arme of Fleshe as the ouer-lashing opinion which in these dayes a number of them haue of their owne iudgement the wisedome of man Antiquitie Vniuersalitie Doctors Councels Succession of Bishops Tradition of elders Churche of Rome Peters fayth and such like Last of al is to be seene to what ende he doth so worke in them which neuer is either for the sinnes sake to helpe forwarde sinne or to bring vpon them other iniquitie then them selues would willingly fall into but euer to bring vpon them in the way of iust vengeaunce the fruites of their owne vngracious wayes to execute his owne righteous Iudgemēts and to shewe foorth his pacience or longe-suffering and other poyntes of his glory besides The thirde and last poynt of his speciall working is the same whereby he dealeth with all inferiour Creatures ordeyned to the vse of man In which considering that which is sayde alreadie of his generall worke withall wee haue but these two thinges to consider first what
we may accompte it but a small matter so lightly to take into oure mouthes the name of our moste holye God yet the Lorde in his Iustice findeth it to be so great a sinne as that he must needes condemne for it And then doth there an heauie iudgement remayne for those that are the worst sort of this kinde of sinners The fourth Commaundement THe fourth Cōmaundement requireth that we walke those wayes that it hath pleased God to lay foorth to bring vs to this worshippe before described But the peece of Scripture that belongeth thervnto may be diuided into three principall partes The first to be the Commaundement it selfe of the seuenth dayes rest the seconde the concession or allowaunce of sixe dayes working the thirde and last by what reason he perswadeth vs to keepe this rest As touching the commaundemet it selfe we haue to consider somewhat otherwise then in the others first what it requireth then what it forbiddeth It requireth first one Braunch that here is named then also the Roote and whatsoeuer other Braunches come oute of the same The Braunch is no more but this that we keepe holy the seuenth day resting from our vsual labours therin The Roote is to be godly minded or to haue an vnfeined and an earneste desire to attayne to thys worshippe before described and so throughly to be sanctified by the gracious woorke of God in vs that euery day more more wee maye cease frō our owne naturall woorkes whiche euer are naught and be occupied in his that so we may worship him aright The other Braunches that do grow out of his Roote are many and diuers Firste suche as doe apperteine to the keping holy or right vse of the Sabboth day besides that other whiche is already sette downe as namely to spende the whole Sabboth day eyther in Publique exercise as in ordinary seruice or Sermons or in priuate meditaiō examining in what case we are and lifting vp our heartes vnto God in thankesgeuing or prayer as occasion is offered and prescribing to our selues whatsoeuer is of vs to be done or in such other workes of charitie as by iuste occasion we shall be at any time called vnto Then also whereas it is knowne well inough that God worketh that worship afore saide in vs by secondary causes we may oute of it easely gather that by the vertue of this commaundement we are led to seeke out the benefite of them and to take it vnto our selues Of these secondarie causes I find two sorts wherof the former may well be termed Ordinarie meanes wherby it pleaseth god to worke the other are more properly Helpes for the better working of those meanes So these other Braunches which do appertaine to this Com. may well be reduced vnto a couple of principall sortes the former of those that doe apperteine to these Ordinarie meanes the latter of those that do apperteine to those other Helpes As touching both which there are three principall thinges that in this place were to be considred first what they are secondarily how God worketh by them thirdly in what sort we haue to meete with the working of God or howe to take the benefite of them But because the firste the secōd of these three are alreadie set downe in the former booke wherevnto they do more properly apperteine here we shall nede to talke but of the third that is how we ought to take the benefite of them Therefore to come to those Ordinarie meanes the word the Sacramentes the Church Gouernment this is our duty in euery one First as touching the worde we ought so highly to esteeme of it that not only we study it by our selues diligētly geue eare to the same being read vnto vs but also that we euer mainteine the ministery so far as the direction of God doth lead vs The mysterie of the Sacramēts haue we often to vnfolde before our eies euer striuing therby to mainteine better our vniō with Christ and cōtenting our selues once to haue receiued th one oftē to quickē vp our faith by thother As touching the Church we must in dede be one of them yet we muste take good hede vnto thē As touchinge the former of these two pointes because they are the people of God we haue to associate our selues vnto them and among them so nere as we can not diuiding our selues frō the rest to the better sort when once we are come together not to part againe without iust occasion nor to geue them occasion to cast vs out or to sunder themselues from vs but euer keeping with them diligently to reape from tyme to tyme whatsoeuer spirituall commoditie we may haue by them As touching the latter because they are but Men we muste beware leaste yf they happen to fall from the truth eyther in the whole as the Iewes and Turkes or but in part as the church of Rome very fouly hath don they cary vs also with them Laste of all that we may reape the benefite of Gouernement firste we haue to submit our selues willingly to drawe in the yoke thereof not onely when our Magistrates them selues are good and their lawes very easie but also when thē selues are bad tyrannous their lawes very greuous so long as the greuousnes of them consisteth not in commaunding such thinges as are yll nor in forbidding such things as are good eyther in nature or in circumstance as the case standeth but onely in restreining our outwarde libertie in thinges indifferent Then also we muste doo our endeuour to maineteine and vpholde them with our Counsell Prayer Bodie Goodes whether them selues be good or badde so long as they are our lawfull Magistrates The Helpes that I speake of which it hath pleased the wisedome of God to cōmend vnto vs for our better furtherance in those meanes and therefore to be ioyned with them are these three watching Fasting and Prayer Concerning which we haue in like sorte but the thirde point to consider that is howe we should helpe our selues by these which euery one may see to be this that we ought diligently to occupie our selues therein in them all in euery of them or in a fewe moe words firste that we aduise our selues with all possible circūspection what it is we haue to doe what may hinder or further the same Secondarily that we be so earnestly ben to do what we should that we busily auoide whatsoeuer may turne vs out of the way or but hinder vs therein and redily vse whatsoeuer may set vs through the way or neuer so little helpe vs forwarde Last of all that we haue so liuely a feeling of our owne wretchednes and weakenes on the one side and of the abūdaunce and gracious kindnes that is in God on the other side that to the performaunce of these things we seke vnto god with feruencie of minde and to the ende that our prayers may better speede we euer purge our selues from our sinne least that by the
moderation that they be so carefull to see them duly put in execution as that neither them selues do vse or clayme any such prerogatiue as doth not helpe it forwarde neither place such vnder them so nere as they can as haue not that their full purpose nor suffer thē to continue in authoritie stil that do degenerate That al inferior magistrates do their dutie according to the charge cōmitted vnto them so long as it varieth not from the worde of God neither by nature nor yet by circūstance truly diligently otherwise flatly and playnly refuse eyther to geue sentence or to do execution That spirituall Pastors be resident where their charge is breake vnto them the worde of God soundly sufficiētly vse their keyes to go together whether it be to opē or to shut keepe to the charge committed vnto them vnlesse God shall call them to some other That Parents moderately relieue the bodily necessities of their children soundly instruct them in true religion teache them vertuous godly behauiour traine thē vp in some trade wherby they may do moste good put them not of frō their hands but so as they see good likelyhood of keping and bettering thē in the way of godlines when they see it nedefull for thē to marie that they do both helpe thē forward that where themselues can best like in the feare of god That Scholemasters put by al such Authors as may infect their scholers eyther with Heathenish or popish corruption teach thē the principles of sound religion trayne thē vp in ciuile vertuous behauiour and as for their maner of teaching first see that it be good thē folow it with diligence and moderation That Suerties for children at their christening do not passe ouer their charge to others but thē selues see that they be trayned vp as they ought first in the principles then in all other nedefull poyntes That Masters Dames instruct their seruaunts in Religion see that they bestow not the Sabboth day nor any such other time lawfully exempted in worldly affayres but in diuine seruice and such other works as become such opportunities kepe them euer sufficiently occupied teach them in al their doings faithfulnes truth see that they spend not but as they may beare it and that they thē selues allow thē so liberally that both they may be able to maynteine their seruice also haue some reasonable cōtinuall encrease therby That Artificers bestow their labour and cunning in suche things only as are to our nedeful sober vse That the Richer sort do their best endeuor to helpe their neighbours to instructiō for their soules reliefe for their bodies mainteinaunce in their right Last of all that Subiects breake no good needefull lawes though they haue licence nor procure licence so to doo in any matter that goeth agaynst the Common-wealth The seuenth Commaundement THe seuenth Commaundement requireth so good regarde of euery one as that we do in no wise annoy our neighbour in his wedlocke nor our selues walke so inordinatly in that kinde of vice that it be eyther the ouerthrowing or the daungering of any other As touching which we haue in like sort to consider first what it forbiddeth thē what it requireth It forbiddeth first the Braunch then the Roote and whatsoeuer other Braunches come out of the same The Braunche that here is spoken of is Adulterie The roote is an vnchast minde or no sounde care to keepe our selues chast The other Braunches that come out of the same are diuers but some more principall Braunches then others Those that are of the former sort are first and formost all vnlawfull and vncleane copulations secondarily all other vncleane dedes that are of that kind thirdly vncleane talke and last of al vncleane thoughts Of the other sorte are these ydlenes companying with harlots or light persons viewing of beautie harkening to wanton talke deintie fare or pampering of the body any kinde of voluptuous liuing the vowe of single life not to marie when neede requireth if we be maried much to absent our selues one from an other or any way to suffer the loue and lyking that is betwixt vs to decay It requireth first the Braunch then also the Roote and whatsoeuer other Braunches come out of the same The Braunche is to vp-holde and preserue our neighbours chastitie that they doo not commit adultrie The other Braunches are diuers but as I sayde before some more principall then others Of the firste sorte are these that we vtterly abhorre all such copulation and that all be chast and cleane in dede in word in thought Of the other sort are these to be occupied to keepe companie with chaste and cleane persons to turne a side our eyes from the beauty of others to stoppe our eares to daungerous talke and to rebuke it to lyue an austere and painfull life to keepe our fredome in this point to marie whensoeuer nede requireth yf we be maried not to absent our selues much but to kepe together by al possible meanes to mainteine our mutuall loue or liking one of an other The eyght Commaundement THe eyght Commaundement doth in like sort requier so vnfeyned a care of our neighbour that we seeke not wrongfully to gette from him any thing that is his As touching which we haue in like sort to consider first what it forbiddeth then what it requireth It forbiddeth firste the Braunch then also the Roote and whatsoeuer other Braunches come out of the same The Braunch is to Steale The Roote is to haue no care of our neighbours substaunce or vnrighteousnesse in getting of wealth not to regarde howe we come by such thinges so long as any way we may get them The other Braunches are diuers but some more principall then some others Of the former sort are those wherby any wrong is done to our neighbour in some part of his substaunce or such things as belong thervnto Which wrong may be donne three manner of wayes firste by doing the deede it selfe The deede it selfe may be iniurious two wayes first yf it go directly againste the worde of God whether the lawes of our Princes goe therewithall as in many kindes of our Extortion Vsuries Deceites Defraudinges of heires or successors and such like or whether it be but the lawe of God onely going further and to greater perfection then oftymes the lawes of Princes regarde Then if it go but againste the lawes of Princes in such thinges as the worde of God hath it selfe left indifferent but hath therewithall left libertie vnto Magistrates to restraine the same as they frō tyme to time shall find expedient as namely to take to our selues any other allowaunce in apparell fare pastime price hier wages or such lyke then our lawes do allow vs to do The second kinde of wrong is yf we do but consent to others that do it or conceale the same The thirde not to make restitutiō and recompence for such iniuries as we haue done Of the