Question.

HOw many Comman­dements are there?

Answ. Ten.

Q. How are these tenne Commande­ment diuided?

A. Into two Ta­bles.

Q. What do the Commandements of the first Table teach vs?

A. Only to rest vpon God,Mat. 23.38 and to worship him; and therefore our Saui­our Christ calleth this first Table of the Commandements, the first Com­mandement, [Page 2] and the great Commande­ment.

Q. And what learne wee of the se­cond Table of the Commandements?

A. The loue of our neighbour: and this second Table is called by Christ,Mat. 22.40 the second Commandement.

Q. But seeing that there are ten com­mandements in these two Tables; how doth our Sauiour Christ call them but two Commandements?

A. Because they are all referred to two points, the loue of God and of our neighbour.

Q. There are in the first Table foure Commandements, what learne wee in euery of them?

A. The first requireth our inward and hearty affection towards one God, and that we rest and rely vpon him on­ly.

The second and third Commande­ments teach, how in outward manner wee are to worship and shew our loue to God.

The fourth commandeth the Sab­bath, as the meane whereby wee are to [Page 3] bee instructed and the better enabled to Gods seruice.

Q. And what is the effect of the sixe Commandements of the second Table?

A. Generally they teach vs our du­ty toward our neighbours. But if particularly wee consider of the chiefe drift of euery precept; the fift Com­mandement which is the first of the se­cond Table, instructeth how inferiors should behaue themselues toward their superiors, & withall superiors are put in minde of their duty and place what manner of men they ought to be. The rest of the Commandements are more generally teaching all of all sorts or e­states of life, to haue a care of their neighbours life: in the sixt Commande­ment, of their chastity and pure or vn­defiled conuersation: in the seuenth, of their goods and possessions: in the eighth, and of their reputation and cre­dite or fame: in the ninth Commande­ment, and of all maintenance of truth. And in the tenth Commandement wée are taught, that it is not enough to per­forme these duties to our neighbours [Page 4] in our outward actions only; but also that we must not cherish in our hearts so much as a hidden lust or desire that may be any way hurtfull to our neigh­bour, but on the contrary must bend all our indeuour to do them good.

Q. For a short view of the meaning of all the Commandements, let this suf­fice: But to returne to the first Com­mandement, why is it (as also many of the rest are) deliuered negatiuely, or forbidding that which is euill, rather then cōmanding that which wee ought to do, and the thing that is good?

A. Partly to giue vs to vnderstand, that holy obedience cannot be perfor­med, vnlesse we first cleanse our harts from that which is euil, as God by his Prophet aduiseth,Esa. 1.16.17. 1. Pet. 3.11 Cease to doe euill, learne to doe well, and out of him S. Peter teacheth: Eschew euill, and doe good. Insomuch, as when God spoke to Iacob, and willed him to goe to Be­thel, Gen. 35.1 Dwell there (sayth God to him) and make there an altar vnto GOD. Then said Iacob vnto his houshold, and to all that were with him, Put away the [Page 5] strange gods that are amongst you, and cleanse your selues, Ver. 2. Partly also God deliuereth the most of his cōman­dements, forbidding y^t which he would haue his seruants to auoide; because he knoweth, and he would also haue vs to consider earnestly with our selues, that we are too ready & prone naturally to sin; and therefore that our first care should bee to deny our selues, and our naturall inclinations, that wee may more feruently follow after that which he willeth.

Q. Doth then this first Commande­ment require of vs any more then to take heed that we haue not any strange gods?

A. Yes verily. For in that it forbid­deth any other, it teacheth vs that hee, and hée only ought to be acknowledged to be our God. Therefore in the lawe such precepts are very common: Thou shalt feare the Lord thy God and shalt serue him. Againe,Deut. 6.13 Deut. 10.20. Thou shalt feare the Lord thy God, thou shalt serue him, and thou shalt cleaue vnto him. Yea, hee in his preface vnto his tenne [Page 6] Commandements doth challenge vnto himselfe that honour, I am the Lord thy God. Neither doth so speake this only to the Israelites, who were his only knowne people at that time, but euen vnto all vs, who professe that wee are Gods children or seruants.

Q. You say then that this first com­mandement not onely forbiddeth all strange gods, but also commandeth vs to cleaue vnto the true God.

A. It is so.

Q. But how shal we come to a more perfect vnderstanding of this first Com­mandement, that we know how to keep and obey the same?

A. If we truly consider how many waies we may transgresse, and care­fully take heed to shun them: and then remember what God requireth of vs, that wée serue and worship him, and set our selues to the vttermost of our pow­er to doe them.

Q. Shew me then how many waies this first precept may be broken.

A. To speake of euery particular sin whereby this commandement may [Page 7] be broken, it is hard: but I shall deli­uer certain general transgressions, vn­to the which all the rest may easily bée referred, and by which wee may truly examine our selues, and accuse our selues of disobeying.

Q. Is not the grosse Idolatry of the Gentiles a manifest breach of this Com­mandement?

A. Yes verily. And God doth of­ten complaine of his people, for that they delighted in their abominations: Deut. 32.21. Ier. 2.5. and elsewhere very often.

Q. But the Angels are excellent crea­tures, alwaies waiting to do Gods will, may we not seeke vnto them for helpe?

A. Wee may not. For the Scrip­tures teach vs in many places, that they are but ministring spirits, and ser­uants vnder God for our good, and ther­fore neither are willing of themselues to do any thing, but when God sendeth them, nor able by their owne strength or power to helpe vs.

Q. Yet we see in Gods booke, that good men sometimes haue offered to [Page 8] worship them: As Manoah the father of Samson, as may be gathered by the 13. Chap. 16. Verse of the booke of Iudges: So likewise Apo. 19, 10. & 22.8.

A. So it is. But Manaoh knew not that it was an Angel, as it is there testified, but thought belike that God himselfe did speak to him: we may al­so iudge the like of S. Iohn. And ther­fore as that Angell commanded Mano­ah, that if he would offer a burnt sacri­fice, hee should offer it to the Lord: so S. Iohn is commanded by the Angell not to worship him, because he is but his fellow seruant: but worship must be done vnto God.

Q. Some haue worshipped the host of heauen, and had affiance in those glo­rious creatures, as the Egyptians, who called the Sunne Osyris, and the Moone Isis, and worshipped them. And also before them (as Plato writeth) the Gre­cians accounted the Sunne, the Moone, the Starres; the earth also and the hea­uen for gods, as Theodoret reporteth in his third booke of the healing the affe­ctions of the Grecians.

A. It is most true, but not they only who had lesse meanes to know the true God. But euen Gods people who were acquainted with Gods Law, and were often reproued by Gods messengers sent vnto them for that purpose, that they might know and detest that abomination: euen they I say, are accused not only by the Prophet Amos, but also,Amos. 5.26. by the first Martyr S. Steuen. Although God gaue an expresse commandement vn­to them,Act. 7.43. Deut. 17.3.5. That if any haue gone and serued other gods and worshipped them, as the Sun, or the Moone, or a­ny of the hoast of heauen, they should be stoned to death.

Q. It seemeth, the excellency of these creatures, who are very glorious in mens eies, first alured the Gentiles to this folly, and Gods people were deceiued by their example, whilst they more regarded the dooings of men, which are many times deceitfull, then the expresse Commandement of God, which alwaies pointeth to the right way.

A. That must needs be granted. Therefore wée must hereby take héed, that wee alwaies haue a carefull eye vnto Gods Law, that we may frame all our actions both toward God and toward man, by the right rule of the infallible word. Otherwise we may easily transgresse this Commande­ment, as these haue done, in follow­ing after strange gods, bowing be­fore Angels, and worshipping the host of heauen, which were made for our vse and comfort, and not that wee should serue them.

Q. Wee haue heard how many wayes such as haue professed them­selues to be Gods seruants, haue bro­ken this first Commaundement vnder a perswasion (though false) of seruing God. But may not the same also be transgressed by hauing too much con­fidence in things that cannot helpe?

A. Yes, and that two waies. Ei­ther in hauing too confident assurance in other worldly meanes, that we can procure besides our selues: or in tru­sting too much in our selues, and [Page 11] our owne meanes.

Q. What meane you by them that seeke helpe by other worldly meanes then themselues?

A. All such as trust in mens strength or fauour, for which sinne Gods people are very often bitterly reproued by Gods true Prophets: for they so relyed sometime vpon the Ae­gyptians, sometime vpon the Assyri­ans, that they thought by their helpe to auoyd Gods iudgements denoun­ced against them by his messengers. Some also put their trust in Chariots, Psal. 20.7. and some in Horses. So did Pharao when hee and his people followed af­ter the Israelites, but they were all drowned in the Sea. And some trust to the strength of their Towers, as did the Iebusites in their fort of Zion, in so much as they scorned Dauids messengers whom hee sent;2. Sam. 5.6 but Da­uid preuailed against it. And so world­ly men, as they haue worldly meanes to help themselues in resting too much vpon such meanes, breake this Com­mandement.

Q. But it is not vnlawfull to vse good meanes to escape any trouble or danger, as infinite examples in the Scriptures may teach vs.

A. True, so that we vse them as meanes only, and not as things able of themselues to make vs any helpe; but as Gods instruments by whom he worketh for our good. Physicke is good, if we intreat God by Prayer to giue a blessing to it. Strength of men is needfull against a mighty ene­my; but the Lord, Euen the Lord that is mighty in battell, Psal. 24.8. doth giue the victorie. The Husbandman doth husband his ground and sow his séed, but the increase commeth of the Lord. And euery worke of euery man in his calling is good, and attaineth to the end for which it is wrought, if God prosper it: otherwise our skil, strēgth, wisedome, and all our indeuours (though very earnest) are but vaine.

Q. By this that hath beene said, it is not hard to gather how many waies this first Commandement may be bro­ken, in respect of our confidence that [Page 13] wee haue in other worldly means: but may not our owne heart also beguile vs, and cause vs to transgresse the same?

A. Yes verily, and that two ways, either by inordinate loue euen of things that we may, nay, that wee must loue; or by putting affiance and confidence in any thing that we haue, or that we can do.

Q. How can this be, that in louing that which we must loue, we may dis­please God, or breake this first Com­mandement?

A. The loue of Parents toward their children, is a duty that must bee performed, and commonly is so fer­uent, that God setteth it as a patterne, whereby he would haue vs to behold his loue toward vs his Children. Yea,Esay. 49.15 for that cause he will be called Father of vs, that the very name wherby we speak vnto Him, may assure vs of his loue. The loue also of Children to their Parents, of the mutual loue of Husband and Wife, are much and of­ten commanded: so likewise the loue [Page 14] of Brethren, is set for example before vs of a true Christian affection that we should beare one toward another, for it is commended vnto vs by the name of Brotherly loue. Rom. 12.10. Yet must our loue to God so farre surmount all these loues of any worldly Creature,Heb 13.1. how deare soeuer vnto vs, either by nature, or by any other affection, that if it so be that wee must shew whom wee most loue by our obedience, in comparison of our loue to God, the loue to man must vtterly be extingui­shed, and be no loue, euen as the Apostle accounted all (whatsoeuer holi­nesse or righteousnesse he might séem to challenge by the Law) to bee but losse and dung, Philip. 3 8. that hee might winne CHRIST. And this is that hatred of Father, Mother, Wife, Children, Brother,Luke 14.26. Sister, yea, and of our own life too, that Christ saith must be in his Disciples: Not that wee may hate these, but that in comparison of our loue to God, these things must séeme vnto vs. Abraham is a true pattern of this loue, who when GOD commanded, [Page 15] was willing to haue offered his sonne Isaack, Gen. 22. the only hope of all the promises which God had made to him. So wée, vnlesse we can be con­tent to obey Gods will, though Fa­ther, Mother, Wife and Children, and all our friends, yea, though our own lusts, delights, or affections draw to the contrary, doe breake this Com­mandement, because we rather obey the things that hinder vs, then God who commandeth.

Q. Your meaning is, that if wee loue any thing so, that it may make vs neglect our loue, seruice, or worship of GOD, euen by that loue we break this Commandement: Thou shalt haue no other God before mee.

A. I meane so. For, if God were our delight and the ioy of heart, then would our affectiō vnto other things bee ruled and framed according to it. But if other loues possesse our harts, they sit in Gods place, and drawe vs after them.

Q. You said also, that this Cōman­dement may be transgressed, if we put [Page 16] our trust or affiance in any other thing but in God.

A. True: for if in danger we trust in our owne strength, as if thereby we can be able to stand, or in our sub­tiltie, that by wiles and shifts we wil auoid the peril, or in any such help as we think to make to our selues; these and such like are but lying vanities, of which the Prophet saith:Ionah. 2.8. They that wait vpon lying, vanities forsake their owne mercy. Yea, if the Husband­man assure himselfe of good increase, because he hath done the part of a good husband to his ground, or any trades­man thinketh to be rich, because he is painefull in his trade; because they make their labour in their calling to be in Gods stead, who only must giue a blessing to all they do, such do trans­gresse this Commandement.

Q. Your meaning is not hereby, to find fault with such paines as men take in their lawfull calling. For, it is the decree of the Almighty: Gen. 3.19 In the sweat of thy face shalt thou eate thy bread. Nei­ther can we call it our bread, as Christ [Page 17] teacheth vs to aske, vnlesse some way or other we labour for it: but when we haue done what belongeth to vs to doe, yet as Except the Lord build the house, they labour in vaine that build it: Psal. 127.1 Except the Lord keepe the Citie, the kee­per watcheth in vaine. So vnlesse the Lord giue blessing to all that we doe, it cannot prosper. For, it is God only that giueth power to get substance. Deut. 8.18.

A. You say well: and therefore if we perswade our selues by any such meanes to supply our wants, not sée­king to God by hearty praier to pros­per our doing; yea if with good Moses wee pray not: Let the beauty of the Lord our God bee vpon vs, Psal. 90.17 and di­rect thou the worke of our hands vp­on vs, euen direct the worke of our hands. Wee shall want the desired successe of our paines, because wee rest not as we ought to doe vpon help from God, and his direction, where­by wee may bee taught and guided, with what mind, and to what end wée should labour; namely, for conscience towards God to liue in our honest [Page 18] calling, not séeking with greedie af­fection to inrich our selues, but to bée painfull in that state of life that God hath appointed vs to liue in, thereby to maintaine our selues and our fami­lies, and enable our selues to doe good also to other; and also by labour to banish the idle life, the bane of al good­nesse, and root of all wickednes.

Q. Hitherto wee are taught, that neither in any religious respect wee must repose our trust in any but God only; neither in any proud perswasi­on of our heart must we hope for help, in any worldly meanes, how hopefull so euer they seeme vnto vs; neither yet must our loue bee so to any thing vpon earth, but that our chief delight may be in the worship and obedience of our good God. But as wee haue heard how many waies we are in dan­ger of breaking this Commandement: so would I faine vnderstand what it requireth of vs, that wee may do it?

A. Euen the contrary to the things that it forbiddeth. For as it forbid­deth all trust in any thing, but in God [Page 19] only: so doth it require of vs that in him wee should repose all our confi­dence in all our wants, dangers, or a­ny distresse; as also the Prophet Da­uid aduiseth,Psal. 37.3. verse 7. Trust thou in the Lord (saith Dauid.) Waite patiently vpon the Lord, and hope in him. So did Dauid, when hee encountred Goliah, that Champion of the Philistims. He trusted not in the armour that Saul caused them to buckle about him, but cast it away, and told the proud brag­ing Philistim, that hee came with sword, speare, and shield, but I (saith he) come vnto thee in the name of the Lord of Hosts, 1. Sam. 17.45. the God of the Host of Israel, whom thou hast railed vpon. Now this confident assurance cannot flow from any other fountaine, then from a setled perswasion in our heart, that God is our God, that is in pow­er able, in mercy willing to make vs all helpe. Here-out, I say, doth spring this resting vpon him for helpe in all distresse. And this our confidence and acknowledging God to be our God, moueth vs to inuocate and call vpon [Page 20] God in praier, either to giue vs good things which we want, or to keepe vs from euill that wee heare. Thus was Dauid mooued to consult whe­ther he should lift vp his eies vnto the mountaines, and then as if he correc­ted himselfe for that foolish thought, hee asketh frō whence his help should come, if hee should thinke to lurke in those hills of the land of Canaan: then setting downe his resolution;Psa 121.1.2 Mine helpe (saith he) is from the Lord w^ch made Heauen and earth. Hence com­meth that boldnesse that the Apostle speaketh of, to goe boldly vnto the Throne of grace, that we may receiue mercy, Heb. 4.16 and to finde grace to helpe in time of need.

Q. I see then that because we must trust in God only, if we will obey this first Commandement, we must onely pray vnto him, and not to any An­gel or Saint. For how can they call on him in whom they haue not beleeued? Rom. 10.14 saith Saint Paul. And if praier be to be made only to them in whom wee may trust, then fie vpon the Church of Rome, [Page 21] that so abuseth the simplicitie of their followers, that they make thē beleeue it is great deuotion and a holy wor­ship to pray vnto Saints and Angels, in whom yet they may not trust or be­leeue. For our Creed teacheth vs, that we must beleeue in none but in God, the Father, the Sonne, and the Holy Ghost.

A. You say well: But you must know that the Church Romish loueth not to bee tied within such straight li­mits as are the Scriptures, or that rule of faith which we call the Créed. For in all these they can finde no war­rant, as their Portuesse or Breuiarie teacheth to pray vnto Michael the Archangel to come to help Gods peo­ple; or as their Masse-booke instruc­teth to cal vpon the said Michael thus: Defende nos in praelio, vt non pereamus in tremendo iudicio: Defend vs in the bat­tell, that we perish not in the terrible iudgment. Ascribing therby vnto the Arch-angel Gods office. For salua­tion belongeth to the Lord, as all the Scriptures testifie. And yet these [Page 22] blasphemies are in their reformed e­ditions of their Portues and Masse-booke, approued by Pius the fift, and commanded by him to be published.

Q. I haue also read, that they pray vnto Gabriel to destroy their enemies, to Raphael to heale their sicknesses, to take away their diseases and to wash away their faults: And that they teach men to pray to their peculiar Angel (if any one bee so appointed to be a gardian to any man) to saue him, to come downe and gouerne him, to cleanse his mind from sinne, to attend daily vpon him, and keepe him from falling. What can they aske of God more then in these prayers they sue to obtaine of the Angels?

A. The Popish blasphemies, whereby they most impiously trans­gresse against the first Commande­ment are grosse and infinite, as when they ascribe to the blessed Virgin Marie, that she is the fountaine of mer­cie, of health and grace, consolation and pardon, of pietie and gladnes, of life and forgiuenesse. She most hap­py [Page 23] Virgin drew saluation, pardon, life and forgiuenesse from another Fountaine, not dreaming of such Fountaines of spirituall graces to be found in her, as they most impiously ascribe vnto her. And as blasphemous is that their suit: Through the Vir­gin his Mother, our Lord grant to vs saluation and peace. Euen the Popish Church following in that point the patterne of the purer times, conclude commonly their Praiers with this clause, through Iesus Christ our Lord. But in this Prayer Christ must bee gracious to vs through his Mother, or for her sake. Christ, I say, who for our sakes was made man, humbled him­selfe to the death, euen that shamefull death of the Crosse, that Hee might make atonement betwéene his Fa­ther and vs, must now, if we beléeue such teachers, and follow such guides, not saue vs according to Gods deter­minate purpose, and mercy before all ages, and according to his own grace and mercy, who came to saue sinners, and dissolue the works of Sathan, [Page 24] but for his Mothers sake must he saue vs. O horrible popish blasphemy! And yet all these horrible impieties are in their booke, of the Office of the blessed Virgine; printed An^o. 1604. Set forth, as they tel vs, according to their reformed Latine. A deformed reformation it may well bee called, that publisheth such idolatrus things, so manifestly against the first Com­mandement, to the great offence of the simple and ignorant.

Q. All popish prayer-bookes are stuffed with such abominations, ask­ing of their Saints (whereof some may iustly bee doubted of whether they were such or not) the things that none but God only can giue. I thinke that such offend grieuously also against this Commandement, as ascribe vnto their supposed saints, the praise and glory of such good things as they re­ceiue from God.

A. It is true: and God reprooueth his people for that vnthankfulnesse to him bitterly, by his Prophet Hosea, because they said: I will goe after my [Page 25] louers, Hos. 2.5 that giue me my bread and my water, my wool, and my flaxe, mine oyle, and my drinke. As the Iewes in like manner thought it was well with them when they burnt incense to the Queen of heauen (say they) had we plenty of vittailes, and were well, Ier. 44.17 and felt none euill. But since we left off to burne incense to the Queen of heauen, and to powre out drink offe­rings to her, wee haue had scarcenesse of bread, and haue been consumed by the sword and by famine. vers. 18. E­uen as now our silly papists lul them selues in security of superstition; be­cause, say they, we had a good or mer­rie world before this new learning was knowne among vs, for so basely they reckon of the glorious light of the Gospell. But as by Hosea God threatneth that vnthankfull people of Israel, to take those his blessings from them, because they yeelded not thankes to him for them, but to their louers, that is, to their Idols; so hee by his seruaunt Ieremy telleth the Iewes, they had no cause to bragge [Page 26] of their welfare when they worship­ped the Quéen of heauen, for the Lord considered of it,ver. 21.23 and plagued them for it.

Q. What duty then doth the Lord require of vs for his benefits that hee bestoweth vpon vs? Can we make a­nie recompence to God for the same?

A. None at all. For hee standeth not in néed of any thing that we haue. The whole world is his, and all that is therein. Only a thankefull heart is the acceptable Sacrifice. What shall I render vnto the Lord (saith Da­uid) for all his benefits towards mee? Psal. 116.12. I will take the Cup (of thankesgiuing for my) saluation, and call vpon the name of the Lord, 13. I will offer to thee a Sacrifice of praise, 27. Of which sacrifice of praise God himself giueth this testimony:Psal. 50.23 He that offreth praise, shall glorifie mee. This dutie Noah performed at his going out of the Arke.Gen. 8.20. Gen. 12.7. Abraham, when God promi­sed to his seed the land of Canaan; and after also at diuers times, when vp­on sundry occasions he had in his hart [Page 27] this promise confirmed.Gen. 13.4.18. Gen. 26.25 Isaak also vpon promise of Gods presence and multiplying his seede. Lastly, Iaa­cob, when he had escaped the danger of his brother Esau, built an Altar there, that is, at Shechem, where hée bought a piece of ground to set vp his Altar thereon, and in token of a thankfull heart for his great deliue­rance, he called the Altar, The migh­ty God. But among infinite exam­ples of this Sacrifice, which the god­ly did offer for Gods goodnes towards them, I will conclude with that of Io­saphat and his Souldiers, who when God had giuen them a great victorie ouer their enemies,2. Chron. 20.26. they blessed the Lord in the valley of Berachah, vpon performance of which godly duety (that it should neuer be forgottē) that place receiued that name. And as if this had not beene sufficient once to haue giuen thanks vnto God for this benefit, euery one of them goe to Ie­rusalem; yea to the very Temple to reioyce before the Lord for this his mercy.

Thus were the godly at all times very careful by offering to God only, praise for his goodnesse, to acknow­ledge their obediēce to the first Com­mandement, and to professe that they trusted not in any other God, but in him alone.

Q. The summe of all that is sayd, is this, that God forbiddeth all kind of religious worship, either to the works of mens hands, or fancies of mens braine, or to the Host of heauen or to Angels, though excellent and glori­ous creatures of God, then also all vaine confidence in worldly helpes, or in any kind of thing that we haue or can doe. Lastly, all inordinate or excessiue loue to any creature or de­light whatsoeuer: Then it comman­deth vs that wee rest vpon him as our only hope and helpe, looking for all good things from him alone, praying vnto him for whatsoeuer wee want, and intreating him to keepe vs from whatsoeuer wee feare or would shun; and in regard of his manifold mercies, whereof we daily taste (vnlesse we be [Page 29] too senselesse) let vs knit vp the duties required of vs in this Cōmandement, With giuing thankes alwaies for all things to God, euen the Father, in the name of our Lord Iesus Christ. Eph. 5.20.

A. These are in deed the generall duties that God here requireth of vs in this first precept, whereby we are to learne, that seeing we must know that all good must come from him, we must not then thinke that wee can so much as offer to God a good thought of our selues, much lesse doe a good deed, vnlesse he inable vs; and there­fore he must haue the glory of all that we haue or can doe.

Q. Let vs now come to the second Commandement, wherein (it seemeth to mee) GOD teacheth vs how and after what manner hee will bee wor­shipped.

A. Very true, and it is néedfull hee should so do. For when wee are once assured that there is a God, our own heart within vs telleth, vs that this God must bee worshipped: and therefore wee search and examine by [Page 30] our own reason and iudgement (vn­lesse we follow the light of GODS word) what may be the most accepta­ble seruice vnto Him, whom wee estéeme as God. This hath béene the cause that euen the Gentiles and such as knew not the true God, haue thought, those things that most de­light the sences, to be also best plea­sing to their false gods: And for that cause they had Musicke to please the Eares, Lights and gay shewes to sa­tisfie the Eyes, Perfumes & Odours for delighting the Nose, and so as they set vp to themselues vaine gods, and such as could make them no help, so they serued them with vaine wor­ship, and such as could not be accep­table to the Diuine power.

Q. What is then the end which God here especially respecteth in this Commandement, when Hee forbid­deth grauen Images, & any likenes of any thing in Heauen aboue, or in the Earth beneath, or in the waters vnder the earth?

A. God would not that his people [Page 31] should imagine, that such worship as consisted onely in outward obseruan­ces, might please Him. Hee would that his seruice should be answerable to his Nature, spirituall and heauen­ly: for as Christ saith, The true wor­shippers shall worship the Father in Spirit and Truth. In Spirit, I say,Ioh. 4.23. and sincerity of heart without hypo­crisie; and in Truth, not only in out­ward rights and obseruances, which were but shadowes and figures of the true worship. For (saith our Saui­our Christ) the Father requireth euen such to worship him.

Q. If God meant hereby to com­mand a spirituall seruing of him, why did he charge his people by the mini­stery of Moses, with so many out­ward ceremonies as hee did, and that euen in that place, and about that very time, that hee gaue the Law of the Commandements vnto them?

A. God gaue the Law of that Car­nall Commandement, Heb. 7.16. as the Apostle to the Hebrewes calleth it, for a time to traine his people in obedience to [Page 32] him, which in outward obseruances they would more readily learne; but in such obseruances as had in euery one of them a spirituall meaning, and might haue led them to that true wor­ship that GOD requireth, and is de­lighted in. Circumcision was the first that God appointed, and that be­fore the Law Moral was giuen about 400. yéeres. The next vnto it was that ceremonie of the Paschall Lamb, commanded about two Moneths be­fore the Law was giuen, as may bee gathered; if wee compare the 33. of Numbers, verse 3. with the 19. Chap­ter of Exodus, verse 1.

Q. What spirituall meaning was in those two obseruances required?

A. Circumcision did giue this to vnderstand, that they brought with them from their Mothers womb such corruption of flesh as must bee taken away, if they will be in truth the peo­ple of God, & therfore that they should looke farther then to the outward ce­remonie. For if thou be a transgres­sor of the Law, thy circumcision is [Page 33] made vncircumcision, Rom. 2.25 as S. Paul tea­cheth. For he is not a Iew, that is one outward, neither is that circumcision that is outward in the flesh. Verse 28. But he is a Iew (that is a true seruant of God) that is one within, and the circumcisi­on is of the heart, in the spirit, not in the letter (or outward obseruance) whose praise is of GOD, Verse 29. and not of man. And therefore Ieremie calling the men of Iudah and Ierusalem to the true consideration of that ceremonie, wherein they so iustified themselues aboue other that were not circumci­sed, thus exhorteth them,Ier. 4.4. Breake vp your fallow ground, and sow not a­mong the thornes; be circumcised to the Lord, and take away the foreskin of your hearts. So that this ceremony giuing them to vnderstand, how by naturall birth all flesh is corrupted and sinfull, they should acknowledge their pollution, and indeuour to be­come new Men.

Q. And is this all that circumcisi­on teacheth?

A. No, It assureth them also of [Page 34] grace and mercy. And therefore is it called the Couenant, which is indeed as is called in the next verse the signe of the Couenant (saith God) between mee and you. Gen. 17.11 Because God thereby assured to them the blessednesse that he promised to Abraham and his séed. In which respect also S. Paul saith, that Abraham receiued the signe of circumcision, Rom. 4.11. as the seale of the righte­ousnesse of Faith which he had, when he was vncircumcised.

Q. Circumcision was then vnto the people of Israel, as the sacrament of Baptisme to vs.

A. It is very true, sauing onely that in the outward signes they differ. For as in Baptisme wee haue a pro­mise of the fauour of God, forgiue­nesse of sins, and of euerlasting life, if by a true Faith wee take hold of the promises. So they had also: and as God requireth of vs, that wee who are baptized, should die vnto sin, and as the Apostle admonisheth vs, should walke in newnes of life. Rom. 6.4. So did hee require of Abraham, that hee should [Page 35] walke before God, and be perfit. Gen. 17.1. And as we acknowledge all this to be per­formed vnto vs in Christ, in whom al the promises of God are Yea, 2. Cor. 1.20. and are in him Amen: euen so they also were not to looke for the promised blessings, but in the promised seed of Abraham.

Q. Had the Paschall Lambe also a spiritual meaning, or was it but a sign for that time, by which the destroyer might know what houses should bee free from the destruction, and the peo­ple might by that sacrament be the ra­ther incouraged to rest vpon God?

A. It was not onely an assurance to Gods people of their deliuerance from Egypt: but also in that they were commanded yeerely to solem­nize that feast, they were taught that God would haue them alwaies mind­full of that redemption. Moreouer, this their deliuerance from Egypt, was vnto them an assurance of their deliuerance from the bondage of sin, as their planting in the land of Cana­an, should haue made them lift vp their hearts to that Spirituall bles­sing [Page 36] in that heauenly inheritance, wherof the land of Canaan was but a shadow, perswading themselues, that as neither we in this world, so they had not here a continuing Citie, Heb. 13.14 but we seeke for one to come; Euen one that hath a foundation, Heb. 11.10 whose builder and maker is God.

Q. I see plainly, that by that Sacra­mēt, the people of God were not only put in mind of a temporal happinesse, but had also promise of eternal glory, in which respect, 1. Cor. 5.7. S. Paul speaking of that Ceremony, incorageth the Corin­thians to looke for endlesse blessed­nes. But what learne we, or what was taught them by the Ceremonies vsed in the eating of their Paschall Lamb?

A. First, the Lambe it selfe must be without mayme or spot, of a yeere old, a Weather Lambe, to point to the great perfection that must bee in him that should frée vs from sin; grea­ter, I say, then can bee in any man, conceiued according to the common course of nature. It was to bee kept from the tenth day of the Moneth, vn­till [Page 37] the foureteenth, shewing that, as the Apostle saith;Heb. 7.26. Hee must bee sepa­rate from sinners. The bloud of the Lambe must bée sprinkled, to teach, that without sheading of bloud there is no remission. Heb 9.22. And this particular sprinkling of the doore-posts of euery house with the said bloud, sheweth that not a generall knowledge of Christ his satisfaction for sinnes is sufficient for vs, vnlesse euery one of vs do find in our own hearts, by the grace of God, and the effectuall work­ing of Gods Spirit, this atonement by faith, that Christ hath made for vs.

Q. This that hath bin spoken, con­cerneth the Lambe it selfe, and how it should be vsed, and the bloud sprink­led. Now let me heare how the Israe­lites should eat the same.

A. Some of the Ceremonies vsed in eating of it, signified their speedie departing out of Egypt, as wee must vpon any occasion offered, speedily and in haste shake off the fetters of sinne: such was their eating with shooes on their feete, their staues in [Page 38] their hand, and perchance their ro­sting it, and their eating it with vnle­uened bread (for they might not stay to sowre it with leauen.) Their ea­ting it with sowre hearbes, might put them in mind of their hard diet in Egypt, and therefore make them more thankfull when they came to better: Or els rather, that being made free from that Egypt; yet many aduersi­ties might be looked for. Hereby also we see, that though we be freed from the bondage of the spirituall Egypt, the power of sin: yet wee shall haue many sharpe combates with our cor­rupt affections, and many afflictions in this life; for such is the estate of Gods seruants.

Q. Many moe such Ordinances were commanded to Gods people, wherein the outward seruice was very particularly set downe, and strictly obserued of them.

A. But without the spirituall meaning thereof, they might well be compared to the Nut before it be bro­ken. For keepe it vncracked neuer so [Page 39] long, you haue no good therof, open it and tast of the kirnell, it is pleasant: euen so, the ceremonies of the Law, except the inward meaning therof be practised, are so farre from pleasing God, that he reiecteth, nay, he hateth the same, as hee often professeth, and most plainly in the first and last chap­ters of his Prophet Esay.

Q. What was then that spirituall seruice, signified by their washings, their sin offerings, their sacrifice of perfumes, peace offerings, and such like?

A. Their washings and purifi­ings that were commanded, taught them that they of themselues were vn­cleane vntill they were washed, and also that this cleansing was but cere­moniall, and directed them vnto that sanctifying spirit mentioned,Esay 44.3. without which no man can be cleansed. The sacrifice of perfumes signifieth our Prayers, which cannot be a sacrifice of swéet sauour to God, but by the mediation of that high Priest figured by that Priest-hood of Aaron, who [Page 40] must offer much odours with the prayers of the Saints. Reuel. 8.3. The offerings for sinne, teach Faith & Repentance: Repentance, I say, in that the beast they brought did but supply their roome, and was slaine, to shew what they deserued, and withall, that it now behooueth them to crucifie the old man, and all those corrupt affecti­ons, the fruits of our sinfull nature, and to rest only on the bloud of Christ (whereof the bloud of those beasts was a representation) to make the at­onement with God. And thus much by way of digression, to shew that these externall rites which God com­manded his people to vse for a time, namely, vntil the fulnesse of time was come, that God should giue his Son to take our Nature vpon him, and wherein hee taught them, that reue­rently & truly vsed them, both Faith and Repentance should bee no war­rant for the Idolatrie and grosse blas­phemies vsed in the Church of Rome in their Idoll seruice.

Q. It is plaine then, that as in this [Page 41] Commandement God requireth spi­rituall worship, and forbiddeth that seruice, that by Images or the likenes of any thing, men offer vnto him, so alwaies euen when ceremonies were most commanded, the spirituall and inward worship of the heart only sea­soned that outward seruice, and made it acceptable. Then they are in my iudgement much to be blamed, who still retaine in their Churches, or chā ­bers, or any where else, the Images so expresly forbidden by God himselfe, for adoration sake.

A. They are so, but yet to couer their shame, they haue certaine pre­tences to make shew of reason for their doings, but much like Adams fig-trée leaues, which could not hide him from God. Neither can all they de­uise to answere the words of this se­cond Commandement, although they haue found out many bad shifts. One Ambrose Catharine affirmeth this Law to haue been giuen onely to that people of Israel for a time, but that it belongeth not to vs. But Bellarmine [Page 42] himselfe is ashamed of that answer, and reiecteth it, in his second Book of Images Chapter 7. Many of them say, that in this Commandement the gods or Idols of the Gentiles are for­bidden, not the Images which Gods seruants do make. Bellarmine him­selfe teacheth, that this Commande­ment forbiddeth only the Image that is accounted a god, or representeth as a God, that which is none, in the be­ginning of the Chap. before alleadged. Caietan another great Papist, would make vs beléeue, that not euery I­mage is here forbidden; but that it is vnlawfull for a man to make an I­mage, that he will haue as his pecu­liar god. Lastly, as Pope Adrian the first, in that absurd Councell of Nice the second, writing to Constan­tine the Emperour, and Irene his Mother, very Pope-like expoundeth that Commandement, not to forbid holy Images (now wee deny that in this case there be any such) but Agal­mata, which hee expoundeth to be the Image abiecti animalis, of some base [Page 43] creature. To answere euery one of these their answeres particularly, would be too long. But the precept it selfe being thus generall as it is, is without any further answere, to shew the absurdity of all these answeres.

Q. The Commandement forbid­deth all likenesse of any thing whatso­euer in heauen, earth, or the waters, neither hath respect vnto the Images, by whom they are made, or of whom they haue been worshipped, but plain­ly and expresly forbiddeth all. But because they like best of that which Bellarmine answereth, that those are onely forbidden that are accounted as gods, I pray you shew your iudge­ment therein, whether they in their worship of Images, whether of An­gels, Men, or Women, seeme not to make them as gods.

A. Howsoeuer the Papists would séeme to deny this, (for such Idola­try is too grosse and abominable) yet themselues must confesse, that in their owne Prayer-Bookes, they pray be­fore them, as if they were gods, they [Page 44] vse knéeling, censing, kissing, ligh­ting of Candles before them, and whatsoeuer we must aske of GOD, they aske of them.

Q. But they doe not begge these things of the Images, but of the Saints whom these Images do represent.

A. In déed so they say, but what can they do more, if y^e Saints them­selues stood before them, to y^e Saints (for such outward worship) then they do to their Images? Neither is it likely that the common people is a­ble to put such difference betweene the Image, and the thing thereby re­presented. Seeing in that assembly of their Bishops and learned Clergy, in the second Nicen Councell, one of them could say,Acts 4. It is plaine, that hee who worshippeth the Image, and saith, This is Christ, sinneth not. It is no sin with them to say the Image is Christ: shall the people then thinke they neede bee so scrupulous, to put such difference between the Image, and him that is signified therby? Nay, I dare say, the Priests would not haue [Page 45] them so well learned, as to know that difference. For the things so plenti­fully offered in many places, can doe no good to the Saints themselues, (for they who are dead, whether good or bad, neede not the things of this world) and the Image it selfe neuer was the better for any thing that was offered, neither could haue any vse thereof, (for what can stockes and stones do with gold or siluer, or Iew­els of price?) It is therefore a dan­gerous doctrine that the simple should be taught, that their prayers and offe­rings (for doubtlesse to whom they pray, they also offer) I say, it is dan­gerous for the Church-Romish to teach, that they pray not or offer to the Image, but to the Saint repre­sented thereby: Lest a Christian seriously considering of the matter, re­member how the Prophet Dauid gi­ueth as a name due to God only,Psal. 65.2. to be a hearer of Prayers, and not belon­ging vnto the Saints, and therefore also saith, that all flesh shall come vnto GOD: the simple man then thus [Page 46] concludes with himselfe, Seeing my seruice must not be to the Image, and the Saints cannot heare or helpe mee, it is vaine that I pray or offer before them. Againe, wee sée the practice not onely of vnlearned men, but of their learned and religious men to the contrarie of their doctrine. We read in y^e second Nicen Councell, so much estéemed of the Romish-Church for setting vp Images,Acts 5. how one Den­nis told them a tale of one Iohn an Ab­bot and Anchorite, a man famous, saith this Dennis. This Iohn had in his Cell where hee lay, the Image of the Virgin Mary, and his fashion was when he went abroad, as he did some­time for 5. or 6. moneths together, to make a candle, & being ready to take iourney, he prayed to our Lady (as he termeth her) Totus in Imaginem eius intentus, wholly respecting her Image, Thou holy Mother of God, because I haue a long iourney in hand, care for thy Candle, and see that it burne not out. And hauing spoken thus to the Image, he tooke his iourney. Is not [Page 47] this a plaine testimony of praying to the Image it selfe, and allowed in that Councell of Nice for good stuffe?

Q. It is strange, that any that pro­fesse the name of Christianity, could so break this Commandement of the Almighty in making Images to wor­ship, seeing, euen diuers of the hea­then Philosophers that knew not the true GOD, thought that things that cannot be perceiued by outward sen­ces, but by vnderstanding only, must be by Faith comprehended, as Theodo­ret out of Parmenides, Solon, Empedo­cles & Antistenes teacheth in his third Booke against the Idolatrie of the Gentiles. Yea, hee there reporteth, that Antistenes would not that any I­mage should be made of God, because saith he, God cannot by any counter­feit or picture be comprehended, but by beleeuing: and therefore very apt­ly calleth Faith the Eye of the mind.

A. Certainely, these Heathenish Philosophers shall rise vp in iudge­ment against these Popish Idolaters, to whom wee may truly say, as there [Page 48] Theodoret speaketh to the Gentiles, that worshipped the creature in stead of the Creator, and fell downe be­fore Images: Solis visibilibus contabes­citis manu (que) confecta simulachra vene­rantes, doctrinam quae de inuisibili traditur non admittitis: You euen pine away (saith hee) about things visible, and worshipping Images made with hands, you receiue not that which is taught of the inuisible God. And in deed the Romish Church so doteth vp­on, and for their Images, that they little respect Gods word in compari­son of them.

Q. Can that be true?

A. It is most true. For when they saw that they could deuise no good an­swer, to warrant their Images from the force of this 2. Commandement, and that the words were so plaine, that they in kéeping their Images must be accoūted transgressors of the lawe, in so much also as Vasquer a Iesuite confesseth, that diuers Pa­pists are against the making of the I­mage of God, as also sundry of the [Page 49] ancient Fathers: when, I say, this Commandement was such a blocke in their way, that this and their doc­trine of Images could not wel stand together: then they began to loose this knot, as Alexander the great did that Gordian knot in the Temple of A­pollo; hee cut it in pieces with his sword. So haue the Papists handled this Commandement, they could de­uise no answere to stop the mouthes of their aduersaries, and therefore in their Catechisms they quite leaue out this Commandement. Vaus, the Ie­sus psalter, both in English, an olde office of the blessed virgin Mary, prin­ted more then forty yéeres since: like­wise, a new Breuiary or Office of the Virgin Mary in English and La­tine. A booke intituled, Bulla super forma iuramenti, &c. And Bellarmine in his catechisme, all of them leaue this Commandement quite out, as if God had neuer spoken such a word, not fearing the curse pronounced a­gainst such as put or take any thing from Gods word.

Q. But this Commandement for­biddeth not the making of all Ima­ges. For the representation of men or women, whom for their authoritie or other good parts in them wee reue­rence, or loue, is not vnlawfull; or if they be made to garnish and beautifie any place, or in any other ciuil respect, this Commandement is not thereby broken.

A. Most true; and therefore in the commandement it is sayd, Thou shalt not bowe downe before them or wor­ship them, thereby teaching vs what Images they are, whose making is in this commandement forbidden. And in these words wee are to learne, that all kind of honour externall and inter­nall, of the body, or of the Spirit, is vtterly vnlawfull to be done to those Images.

Q. But they make vs to beleeue who are ignorant people, that the ho­nour, that is done before the Image, is not done to the Image, but to that which the Image representeth.

A. So they teach, but the practice [Page 51] of learned and vnlearned séemeth to bee contrary. For it is very hard to finde any among the simple, who if they confesse the truth, do not kneele and pray to the Image it selfe. Yea, why doe they so trim vp, with clothes of price and precious Iewels, their I­mages? why doe they make them to speake, as did that at Winchester, whereof Pollidor Virgil in his history of England, in his sixt booke repor­teth? why do they deuise to make them turne away their faces, to auert their eyes? sometime also to fome at their mouth, and make such tokens of be­ing displeased, when their offrings doe not come in so plentifully as they haue done? Are not these things done, that the Image it selfe might the ra­ther be reuerenced and worshipped? To what end is the incense offred or the candles lighted before them? The things by them represented stand not in need of any light; if they be saints, they see by a much more glorious light, if not, the taper-light cannot pleasure them. Neither can the sa­uor [Page 52] of the Incense come to the place where Gods Saints liue in eternall blisse; or if it could, might it please them any thing, who are wholly raui­shed in beholding the vnspeakable glorie of God, and all whose exercise is to sing praise and glory vnto him that sitteth vpon the throne, and to the Lambe. And that idolatrous as­sembly at Niece, called, the second Nicen Councell, hath many things to iustifie this that wee accuse the Ro­mish church of; namely, that they do honour to the Image it selfe. There was one Iohn, intitled Sanctiss. Praes­byter, a most holy Priest, who said, it was a cleere case, that He who wor­shipped the Image, Acts 4. or sayd, This is Christ, sinned not.

Another telleth a tale of Iohn an Abbot, whom hee commendeth very much to be famous in his time, who vsed oft to goe on pilgrimage. And his manner was when he would take any iourney in hand, to make a can­dle, and setting it before the Image of the blessed Virgin which hée had in [Page 53] his cel, Totus in Imaginem eius intentus, Being wholly deuoted to her Image, thus to say: Thou holy Mother of God, take care of this thy candle, and as I would haue it, keep it that it goe not out; and so when he had beene a­way fiue or sixe months, at his return hee found the candle burning. And there is also another such like tale of a woman, that was at great charges to digge a Well, and could get no water, vntill shee had put an Image into the Wel, and then she had plenty of water.Acts 5. Much such good stuffe there was in that second Nicen Councell, giuing much honour to the Images themselues as if they knew not that olde Verse:

Q. It seemeth then, howsoeuer they now would seeme to giue no [Page 54] honour to the Image, but to that w^ch is thereby represented, yet the contra­ry appeareth so plainly, both by their words and deedes, that they must bee holden guiltie of the breach, at the least, of this part of the Commande­ment, wherin external seruice of Ima­ges is forbidden.

A. You iudge truly. And that spi­rituall worship also which God pro­hibiteth in this word, Thou shalt not serue them: they giue to other the I­mages contrary to this commande­ment, or to the Saints thereby repre­sented to them, and that is contrary to the first commandement. For if we trust in any thing but in God, looking for help from them, it is as before is sayd, a plaine breach of this comman­dement; Thou shalt haue no other god before mee.

Q. The Romish teachers make vs beleeue, that there is one worship that they giue vnto God, another wherewith they honour the Saints, and therefore will not confesse them­selues to be transgressors, either of the [Page 55] first, or this second Commandement in worshipping the Saints.

A. It is true, that they speake of two sorts of worships, one belonging vnto God, another, say they, may be giuen to the creature; the first they call Latria, the second Doulia, which distinction, howsoeuer it may séeme to haue some shew of antiquity, yet (if it bee truely examined) it hath no co­lour of verity. For first, the words themselues differ not in signification, but both signifie seruice, vnlesse Doulia (which seruice they reserue for the Saints) be more base seruice, and therefore more fit to giue to God, be­cause reason would wee should more humble and subiect our selues vnto God, then to any creature. Second­ly, it is hard for a simple man to put a­ny difference between these two ser­uices, because howsoeuer their tea­chers say, the one seruice belongeth to God, the other to Saints: yet if thou looke vnto the outward behaui­our, they are alike to both. We knéel to God, they to their Saints, if not to [Page 56] their Images, wee lift vp hands and eyes to God in our prayers, so doe they to their Images, or to their Saints at the least: yea they set lights before them, and offer vnto them in­cense, which is more then wee doe to God, because hee néedeth it not. To be short, with greater solemnity by far, they obserue their Saints daies then the Lords day. So that the ser­uice to the Saints in outward cere­monies, is in euery thing equall to that of Gods with them, in some things much greater.

Q. But in the spirituall honor they tell vs there is great difference. For these acknowledge God to be the gi­uer of all good things. As for Saints, they make them but Aduocates to God for them.

A. If this which they say were true, yet it were intolerable wrong so to rob Christ of his office. For if any man sinne, 1. Ioh. 2.1. we haue an Aduocate with the Father, euen Iesus Christ the Iust: And hee is the propitiation for our sinnes. It is he also that is at the right [Page 57] hand of God, Rom. 8.34. and maketh request for vs. But they content not themselues thus to rob Christ of his office of me­diation, but that also they rob God of his glory, and that mo wayes then one: That appoint to euery Country their peculiar Saint, to be, as it were their Patron; as to England, Saint George; to Scotland, S^t. Andrew; to Spaine, S^t. Iames, and to other countries, other Saints, wherein they imitate the Gentils, who had for euery Country and City their seueral gods, as Tertullian in his Apologie for Christians, and Theodoret wri­ting against the Idolatries of the hea­then in his third booke doth charge them.

Q. It seemeth they haue forgotten that it is God who disposeth of the greatest Monarches at his pleasure, and bringeth their kingdomes to an end when hee will. If that watchfull keeper of Israel, Psal. 121.4 who doth neither slumber nor sleepe, doe not protect, not all the Saints in heauen can worke security: and if God be with any Kingdome or [Page 58] Citie, or house to defend it, not all the powers of the earth, nor all the diuels in hel, shal any thing annoy it. So that the godly may with much ioy & com­fort say; Psal. 2.12 Blessed are all they that trust in the Lord: And Blessed is the Nation, whose God is the Lord, Psal. 33.12 the people that hee hath chosen for his inheritance. But the simple may iudge, that without all doubt in this, the Romish Church giue that honour to the Saints, that belon­geth to God onely; yea, and that in much greater aboundance to them, then to God. For the seuenth day, which God himselfe commanded to be sanctified vnto him, which is now vnto vs the Sabbath, or the Lords day, is nothing so solemnely kept as those Saints dayes are, vnlesse they fall vpon the Lords day, and then God for their sakes shall bee serued after their best maner, not they for his sake. But you said that sundrie waies they rob God of his glory, I pray you let vs heare more of this.

A. Praier belongeth to God only; first, because hee commanded so, Call [Page 59] vpon mee in the day of thy trouble: Psa. 50.15 then also it is a spiritual sacrifice, one of them that the Apostle S^t. Peter speaketh of,1. Pet. 2.5 Wee are (saith he) a holy Priesthood, to offer vp spirituall sacri­fices acceptable to GOD by Iesus Christ; and sacrifices were not to bée offered to any but to God. Thirdly, y^e practice and examples of al the godly, whose praiers we read of in the scriptures teach this. And the reason is, because they did know it was Gods office onely to heare our prayers. O thou hearer of praiers (sayth Dauid) to thee shall all flesh come. Psal. 65.2 And the Godly confesse, that Abraham was ignorant of them, and Israel knewe them not (yet I hope these were as good Saints, as any that the Romish church can affoord vs) Thou O Lord (say they) art our Father and Redee­mer: Esa 63.16 shewing hereby for what cause they came to God for helpe, euen because other could not heare or be ac­quainted with their wants. And as prayer, so giuing of thanks for such good things as wee receiue, is due to [Page 60] God only. Dauid assuring himselfe of help from God in his distresse promi­seth to prayse the name of God with a Song, Psal 69.30 and magnifie him with thanks­giuing. And hee confesseth this will please God better then a sacrifice. So elsewhere the Prophet exhorts Gods people to offer sacrifices of prayse to God; Psal. 107.22. Chap. 14.3 which are called by the Prophet Hosea, The calues of our lips: and by the Apostle to the Hebrewes: The fruite of the lippes to confesse Gods name; Chap. 13.15. and must alwaies be offred to God, as there the Apostle exhorteth.

Q. It seemeth then, that God chal­lengeth as due to him, all religious seruice outward and inward, of the body and of the mind, so as wee must loue the Lord our God, Deut. 6.5. with all our heart, soule, and might: so must wee serue him too. What seruice then is that of Du­lia, which the Saints must haue? For all this that is spoken of, is Latria; and therefore, by their owne confession is due to God only.

A. I know not any religious wor­ship that their saints can haue (much [Page 61] lesse their Images) vnlesse they rob God of his honour, as they haue done hitherto, and Christ of his office: or els that they must returne to Genti­lisme or Iudaisme, to borrow some rites and obseruances of theirs, as their lights, their censing and many such like. But the true honour that wee can giue vnto the Saints, is to commend as patternes of godlinesse and religion, their vertues to others, and our selues to imitate the same. Thus howsoeuer they please them­selues in this distinction, when it is examined, wee finde that they are all one, and there is no difference be­twéene them, but that indifferently they are vsed to set forth the seruice of GOD, but neuer for Saints in Scripture; yea, and the word it selfe vsed in the originall, because it is ge­nerall, and signifieth all kind of ser­uice, euen that which is done vnto men, and not only that which we per­forme to God, may plainly teach vs, that Gods meaning was not to allow of any such distinction, as now is vsed [Page 62] for maintenance of Idolatry, by Po­pish teachers, far otherwise then euer S^t. Augustine (vpon whom they fa­ther it) did meane.

Q. This is then the summe of that which hath been sayd, that any reli­gious seruice, whether outward or in­ward, that is done to any Image, or the likenesse of any thing, is a breach of this second Commandement. And because they say, it is not done to the Image, but to the Saint thereby repre­sented, therein they doe against the first Cōmandement; of which, though we haue heard before in expounding the first Commandement, yet vpon occasion, somewhat also hath beene sayd in teaching the things required in this second Commandment of that too. And is there not any thing els forbidden in this second Commande­ment, then this making and seruing of Images?

A. Yes; for we may make Idols of our owne fancies, or of such doc­trines as God hath not commanded or taught: but because my meaning [Page 63] is briefly to touch the most plain mat­ters of this Precept, although I might iustly haue spoken against all doctrines and traditions of men, not grounded vppon Gods vndoubted word; yet I meane rather to omit them for this present time, and to fol­low the words of the Commaunde­ment, and point vnto that only that may plainly be gathered out of them.

Q. What may we learne out of the reason, that is added in the end of this Commandement?

A. It séemeth to be a general induce­ment to obedience of Gods lawe, ter­rifying the sinners by feare of Gods terrible iudgements, and withall, let­ting them knowe, that by their sinne they shewe themselues to bee such as hate God: And incouraging and comforting such as by their holy obedi­ence shew that they loue God.

Q. But what more speciall reasons are in the Scriptures, to worke in vs a detestation of all transgression against this Lawe?

A. Diuers: and first, the great [Page 64] care that God did shew, when he gaue them his lawe, in that hee did not ap­peare in any likenesse, so that they on­ly heard his voice, but sawe nothing; to the end (as Moses himselfe doth te­stifie) that they should not corrupt themselues, Deut. 4.15 16. and make them a grauen Image or representation of any figure. Secondly, whereas the Image-wor­shippers would tell vs that Images are Lay mens books, which they lear­ned of the Gentile Idolaters, the Spirit of God, which can more truly iudge of them what these are, then a­ny popish Idolater, telleth vs that The stocke is a doctrine of vanity; Ier. 10.8. and an image is a teacher of lyes. And must not they, who looke vpon such bookes, be led into errour? Thirdly, the men of God speake of them so scornefully in the Scriptures, as if they disdai­ned that such as professe themselues to be Gods seruants, should esteeme of them, as that they are the worke of mens hands, eyes haue they but see not, eares and heare not, & such like. Yea the Prophet Esay telleth vs, that [Page 65] men are in their Idolatry so besotted, and witlesse, that hauing rosted their meat by one piece of a trée, and war­med themselues by another piece of it, of the third they make a god. Last­ly, if there were no other reason, yet this one may make vs to detest them, because that wheras God is a Spirit, and they who will worship him,Ioh. 4.24. must worship in Spirit and truth: (for so Christ teacheth vs) the beholding of their painted Images or otherwise richly decked, doth not a little with­draw the mind from heauenly and spi­ritual meditations, and so hinder our true and spirituall seruice.

Q. The third Commandement hath in it, I see, a prohibition or forbidding of that which is vnlawful, and a reason why we should obey.

A. It is true.

Q. But may wee not in diuers things transgresse against this Com­mandement?

A. Yes verely: we haue so many by-waies to leade vs out of the right path of holy obedience, that it is very [Page 66] hard to walk in it without wandring, for in those things wherein Gods name should be glorified (such is our corruption) wee many times disho­nour him: for swearing, if it be in such sort as it ought to be, is a thing com­mended vnto vs, and God is glorified thereby. And therefore God him­selfe by his Prophet Esay, prophesi­ing of the calling of the Gentiles, and that they shall set forth Gods honour, saith,Es. 45.23. Euery tongue shall sweare by mee, and elsewhere, They shall sweare by the Lord of Hostes: Es. 19.18. but yet it is but too true, and greatly to be lamen­ted, that by swearing, the name of the Lord is taken in vaine, and so this Commandement broken.

Q. But some ancient Haereticks thought, and the Anabaptists now maintaine an Oath, to be vnlawfull.

A. It is so, but their errour may well bee confuted by diuers reasons: For first, there are many good vses of an Oath, as the ending of strife and controuersies,Exod. 22.8 11. y^t might arise among neighbours, as in such cases as are set [Page 67] downe. Therefore the Apostle to the Hebrewes saith,Eb. 6.16. that an Oath for confirmation is among men an end of all strife. Secondly, it hath beene vsed for assuring of bargaines and co­uenants, as betweene Abraham and Abimelech. Gen. 21.31. And when Iacob bought Esaus birth-right, hee made Esau to assure the sale thereof vnto him by an Oath. Thirdly,Gē. 25.33. an Oath hath been vsed to bind more strongly the ser­uant to faithfull seruice,Gen. 24.9. as Abraham swore his seruant, when he sent him to get a Wife for his sonne Isaak: and the Subiects to loyalty & alleagance. So did Nebuchad-nezar take an oath of alleagance of Iehoiakin king of Iu­da, and God called that oath his Oath,2. Chro. 36 13. and threatneth grieuously the King and people for breach of that Oath.Ezech. 17.18.19. But besides these good vses of an oath, we sée it is often commanded in the Scriptures, which should rather be forbidden, if it were vnlawfull. Thou shalt feare the Lord thy God, Deut. 6.13 and serue him, & sweare by his name. Againe,Deu. 10.20 Thou shalt feare the Lord thy [Page 68] God, and serue him, and shalt cleaue vnto Him, and shalt sweare by his Name. Yea, the Prophet doth testi­fie, that they shall bee praysed that sweare by his name. Ps. 63.11. If vnto these I would ad examples of godly men, who vpon good occasions did sweare, be­sides Abraham and Iaacob already spoken of,Gē. 47.31. I might alleadge Ioseph, Moses, Iosh. 14.9. and many moe, who, if an oath had been vnlawfull, would not haue sworne.

Q. But they make shew of reason for this their errour, alleaging the words of Christ, Mat. 5.34. Sweare not all: after whome, also Saint Iames the Apostle taught the same lesson.

A. These words being truely vn­derstood, make nothing to maintaine their errour. Christ reproueth in the words alleadged, two corruptions of those times concerning Oathes. The first, that if they swore by the crea­tures, though in them Gods Maiesty doth shine, they did imagine they took not the name of God in vaine. But Christ telleth them, that his honour is [Page 69] so tyed vnto his creatures, that with­out diminishing his glory, they can­not sweare by them. The second corruption was, that they had these Oathes in their common talke, and as it seemeth, were of that mind that many now are, that so they swore tru­ly, they sinned not. Christ therefore teacheth them, that in their communi­cation or ordinarie talke, they should vse no swearing, but they should sim­ply affirm a truth, or deny an vntruth; which hee meaneth by these words, that their communication should bee yea, yea, nay, nay, and whatsoeuer is more, commeth of euill.Mat. 5.37. And S. Iames thus expoundeth these words of our Sauiour Christ, that their yea, should be yea, and their nay, nay, that is, whether they affirme or deny, it should be true that they say. But a­gainst other Oathes, then such as are vsed in ordinarie or common talke, and in déed are too commonly vsed a­mong vs, there is nothing in these words.

Q. I see then it is lawful to sweare: [Page 70] but teach me, how in Othes the name of God may be taken in vaine.

A. First, by false swearing: for the end of an Oath should be to lay o­pen the truth, and to make it known, that might otherwise lie hidden with­in vs. If then the taking of the name of God worke not this effect, it is ta­ken in vaine. God therefore by his Prophet Ieremy, teaching his people, how they might keepe themselues in this point from breaking this Com­mandement,Iere. 4.2. saith, Thou shalt sweare, The Lord liueth in truth, in iudgment, and in righteousnesse. And by the same Prophet reprouing his people for their hypocrisie,Ier. 5.2. saith thus, Thogh they say, The LORD liueth, yet they sweare falsely. Yea, he giueth a plain Commandement,Leuit. 19.12. Thou shalt not sweare lyingly by my Name.

Q. If then the end of an Oath bee to discouer a truth, what shall wee thinke of the doctrine of aequiuocati­on, which teacheth not onely to deny a truth, but to do it vpon an Oath, and thinke they do well, that so forsweare themselues?

A. I say, it is a doctrine very fit and sutable to the Priests & Iesuits, who mainetaine the same, for as they striue as much as they can, to take all truth out of the Church, so do they heereby what in them lyeth, to take a­way all Faith & honest dealing from among men. For, when men may not be trusted vpon their word, no not vpon their Oath, but that still they may suspect some secret reseruations to be hidden in their deceitfull hearts, what safety can there bee in dealing with such men?

Q. Let these Aequiuocatours then passe as wilfull transgressours of this third Commandement, and as wilful­ly deceiuing others by their most irre­ligious doctrine: is this Commande­ment broken only by false swearing?

A. It is broken also by all vaine swearing, for as wee must sweare in truth, so in Iudgement also, as out of Ieremie I shewed before. And this word of iudgment doth signifie,Iere. 4.2. either that the Oath must be taken before a Iudge, as in the cases formerly men­tioned [Page 72] out of Exodus, Exod. 22.8 & 11. it was com­manded, or at the least iudicially in matters of great importance, and for ending of waighty controuersies, as the Oathes that the godly of whome I spoke before were made; but to cal God to witnes in matters of no mo­ment, is a great dishonouring of Him and his name. Much like as if a king or mighty Prince of grauity and wis­dome, should bee called to be a Iudge among children of their push-pin or blow-poynt, or such toyish games.

Q. Besides the vaine matters that men sweare for many times, such othes bring men to a custome of swearing, whereby this Commandement must needs bee broken, and they who vse such oathes, are in danger to be snared thereby.

A. The sonne of Sirach giueth ve­ry good counsell for this matter: Ac­custome not thy mouth (saith he) to swearing, (for in it there are many falls) neither take vp for a custome the naming of the Holie one: (for thou shalt not bee vnpunished for such [Page 73] things) A man that vseth much swea­ring, shall be filled with wickednesse, Eccle. 23.9.11. and the plague shall neuer goe from his house. And if he sweare in vaine, he shall not be innocent, but his house shall be full of plagues. Againe, to talke with him that sweareth much, Eccl. 27.14. maketh the haire to stand vp, and to striue with such, stoppeth the eares.

Q. Wee must needes accuse our times then of great corruption, wherin too many scarce can speake, but with oathes, yea, swearing if it bee done with a grace, in so grieuous & grace­lesse sinne, many pride themselues too much in, as if it were a token of valor, yet such men, howsoeuer they seeme perchance many of them to feare no man: yet the lest breath of GODS mouth, Psal 76.12 who cutteth off the spirit of Prin­ces, and is terrible to the Kings of the earth, shall make them tremble and quake, as the Aspe-leafe, Dan. 5.6. as did Bell­shazzar in all his royalty. But may Gods name be taken in vaine, any o­ther way then by swearing?

A. Yes, If wee thinke or speake [Page 74] of Gods works with lesse reuerence, and due consideration, then we ought to do, thereby is the second Comman­dement broken. For, as men by their names, so is the glory and Maiestie of GOD apparant vnto vs by his works, so that his power and might, his wisedome, his mercy, may easily bee seene to them that reuerently consider of his creation of all things of nothing, of the order wherein hee hath made and appointed them, & how he hath made all his creatures for our vse. And in his gouerning the world as hee doth, both his iustice and his greatnesse may be seene. So that to talke of his works, and not worthily to praise the workemanship, or not to giue honour to the worker thereof, is to take his name in vaine, because that which may be knowne of God, is not so reuerently esteemed of vs, as it ought to be.

Deut. 23.21. Q. Wee read that if the people of God, to rouze vp their slouthfulnesse, and to reforme their negligence in Gods seruice, should vow any thing [Page 75] to God, they might not be slacke in performing that they promised: doth this any thing belong to this third Commandement?

A. Very much: For a vow is as it were a holy promise, not made, on­ly before God, and whereof hee is a witnesse, but also made to him, and therefore not without great dishonou­ring of his name, can bee broken or left vnperformed.Num. 30.3 Whosoeuer vow­eth a vow vnto the Lord, or sweareth an oath to bind himselfe by a bond, he shall not breake promise, but do ac­cording to all that proceedeth out of his mouth. Therefore the Psalmist aduiseth thus,Psa. 76.11. Vow and performe vn­to the Lord.

Q. You meane not heere to com­mend to the godly the popish vowes, wherein they who haue vowed, do so much reioyce, as if they were the chief professors of Christianity.

A. No, those Popish vowes are commonly to abstaine from things lawful in themselues to be vsed, with such a bond of cōscience, as y^t howsoe­uer [Page 76] vnable to performe it they find themselues, yet must they still striue (though altogether against y^e stream) to do that they haue promised. Again, they thinke to merit thereby, and so robbe Christ of the glory of his me­riting for vs, the forgiuenesse of our sinnes, and the fruit of his sacrifice, which onely could make the atone­ment with God for vs. These and many other such superstitions, or ra­ther blasphemies, do so staine their Popish vowes, that they are in the sight of God and all good men, most a­bominable. Yet I commend as god­ly helps against our weakenesse and infirmitie, that we shall easily find in our selues, in our indeuour to serue God, such purposes and promises as with our selues we make vnto God, of dayly praying, reading, abstinence, and all other godly exercises, where­by wee may grow in knowledge of God, and all true obedience. For such exercises do not only kéepe vs wel oc­cupied, and so are a redéeming of the time from the vaine conuersation that [Page 77] wee haue had in times past, but are as a continuall manuring and wate­ring of the godly thoughts, which God by his grace hath now planted in our hearts. And for such vowes or promises, if wee make to God, and performe them not; wée shall be found guilty of taking the name of the Lord our God in vaine.

Q. What say you to such godly wishes as are ordinarie in our mouthes (godly, I say, in outward shew) Good morrow, God speed, or such like; is there no danger of breaking this Commandement in vttering them?

A. Yes, very great, for wee vse them but too often as words of course, rather for fashion, then with any true deuotion, wée tumble them out of our mouthes, before wee thinke in our heart of that we speake. Nay, the so­lemne Prayers that wee purpose to make vnto God, are by this meanes becom, as the Preacher termeth them,Eccle. 4.17 The sacrifice of fooles: for when wee should talke with God, if our affecti­ons be wandring, and our thoughts [Page 78] carry vs sometime to pleasures, som­time to profit, or to any other world­ly things, wee performe not heerein our purpose to God, and therefore wee take his name in vaine.

Q. Wee learne then, that we haue great need, when wee haue a purpose to sue vnto God, to free our selues as much as possibly wee can, from all thoughts that may hinder vs, or cause our hearts to wander from heauenly cogitations. Yea, do what wee can, our heart wil not so be knit vnto God in prayer, as it ought to be, and there­fore it behoueth vs not only to watch and pray, Mar. 13.13. Ephe. 6.18. but also to watch vnto prayer, that spying the time when we see our selues best inabled thereto by the spi­rit of God, Rom. 8.26 which helpeth our infirmi­ties, then wee should take hold of that grace that is offered to vs.

A. You say true.

Q. But what say you of our pro­fession of Christianitie, and that wee are the children of God? May not this our profession bee a transgression of this Commandement?

A. Yes, and is but too often. God complaineth of his people of the Iewes thus,Esay 52.5. My Name is all the day continually blasphemed. Againe, When they entred vnto the Heathen whither they went, Ezech. 36.20. they polluted my name. And therefore Saint Paul is bold to charge the Iewes, to the end hee might humble them, and make them know themselues, thus, The name of God is blasphemed among the Gentiles, through you: Rom. 2.24 declaring thereby, that profession of seruing God, without conuersation somewhat answerable, is a taking of Gods name in vaine. To this end tend these ex­hortations,Ephe. 4.1. I pray you walke worthy of the vocation whereunto you are called. Phil. 1.27 Let your conuersation bee as becommeth the Gospell of Christ. Walke worthy of the Lord. Yea,Col. 1.10. the Apostle Saint Iames saith plaine­ly, If a man thinke himselfe religious, Iam. 1.26 and refraineth not his tongue, but de­ceiueth his owne heart, this mans Re­ligion is vaine. If the not-guiding of the tongue may make vaine all our [Page 80] profession of Religion, then much more, if our life be polluted and stai­ned with sundry sinnes. In what case then are they who go forward in all kind of vncleannesse and wickednesse, not in one, but in almost all kind of sinnes? do not they, howsoeuer they professe themselues to bee Gods ser­uants, dishonour him in taking vpon them the name of Gods seruants, or Gods children, and care not how in life they dishonour him?

Q. We learne then that this Com­mandement may be broken, by swea­ring, either falsly, or vainly, by talking of Gods workes vnreuerently; by vowing or promising to God, not ca­ring to performe the same, by incon­siderate wishes and wandring praiers; and lastly, by making profession of ser­uing God, when wee serue our owne lusts, sinne, or Sathan.

A. It is true: But one thing I had almost forgotten. For wée dishonour Gods Name, not onely in our wan­dring prayers (as is before sayd) but also in praying to him for things vn­seemly, [Page 81] or that against our enemies hee would bee an executioner of our wrath. In all these or such like re­quests, we dishonour the name of the Lord our God. And also in oathes, besides false and vaine swearing, al­ready prooued to be against this Com­mandement, it is a great dishonor to Gods Name to match him with any other in swearing, or any other ser­uice of GOD, as Gods people did, for which, GOD by his Prophet threatneth to destroy the land, and to cut off the people, and the beasts, the birdes, and the fishes also; and this séemeth to be a great cause of that generall destruction, because they did worship and sweare by God, Zeph. 1.5 and by Malcham. For our great and mighty God, who gouerneth all things as he will, scorneth so vnequally to be mat­ched with Idols, or any creatures.

Q. Now besides all these trans­gressions of this Commandement, we read, that God very often findeth fault with false prophets, that came in his Name when hee sent them not, [Page 82] spoke in his name, when hee bid them not, and made the people beleeue they were his true Messengers, & yet were nothing lesse: Did not such take the name of the Lord in vaine?

A. Certainly they did. So that as by that which hath formerly bin said, we haue learned how euery man may transgresse this Lawe: so here we are taught how these in their particular function do grieuously and very dan­gerously for other, breake this Com­mandement. And herein do all popish, and other false Teachers, wickedly offend, in that they vaunt themselues as messengers from God, to teach his truth, when they speak of nothing but their owne fancies, and mens traditi­ons, vnlesse as gracelesse murderers will cast Sugar vpon poison to de­ceiue him that eateth it, so they now and then alleage somewhat out of Scriptures, to make their hearers be­leeue, that al that they deliuer is like that, when their doctrine, and Gods word in his booke deliuered, are no more like then night to day, darknesse [Page 83] to light, or Antichrist to Christ. And thus much for this third Commande­ment: I meane for the things prohi­bited therein.

Q. But what is required in this Commandement that we should do?

A. He who will not that wée dis­honour his name, would haue vs oc­cupied in sanctifying the same. For, as Christ saith;Mat 12.30 Hee that is not with mee, is against mee, and hee who ga­thereth not, scattereth. So hee who honoureth not GOD, dishonoureth him, whensoeuer occasion is giuen to honour him, in that hee omitteth that dutie. And therefore Moses, though hee did not any thing whereby God might be dishonoured: yet is charged not to haue honoured God, because, when oportunity serued (with assu­red faith in Gods power and mercie, he commanded not the Rocke to send forth water,Exod. 17.6 as sometime before hee had done. Because (saith God) ye be­leeued not me, Num. 20 12. to sanctifie mee before the Children of Israel; therefore, yee shall not bring this Congregation in­to [Page 84] the land which I haue giuen them. And God accounted this such a disho­nour to him,Deut. 3.25 that though Moses prai­ed God that hee might goe in, and see that good land beyond Iordan: Yet God would not heare his praier for that thing. verse 26.

Q. It appeareth then, that this pro­hibiting or forbidding to dishonour Gods name, doth necessarily containe in it a commandement to honour the same; and that worthily. For the ho­nouring of his Name, is the first thing that our Sauiour Christ hath taught vs to begge of God, in that forme of prayer which he hath taught vs, which we call the Lords Prayer. Therefore, as you haue taught vs, how his Name may be in diuers sorts, or many waies dishonoured, so let vs heare how wee may apply our selues to honour the same.

A. First, if we do the contrary to those things, whereby Gods name is dishonoured: As if taking his name in swearing, we sweare alwaies tru­ly and in iudgement, or for deciding [Page 85] of controuersies of weight or impor­tance; if wee thinke or speake of his workes reuerently; if wée performe the holy meanes which wee haue pro­mised in our hearts, to vse to furder vs in his seruice; if in our short and ordinary wishes, or solemne prayers, wee with feare and reuerence sue to God seriously: lastly, if our outward profession of religion bee ioined with care and indeuour to serue God tru­ly, and walke worthy of our calling, by these meanes we shall rightly per­forme this holy seruice.

Q. Are there not some particular or speciall obseruations, which if wee follow, we may more religiously ap­ply our selues to all these duties before mentioned?

A. Yes verily, and briefly they are these: A diligent hearing or reading of Gods word. For without it, wée are like men that haue a desire to worke and will be doing somewhat; but in the darke night, when through want of light, they know not whether it be right or wrong, good or euil that [...] [Page 84] [...] [Page 85] [...] [Page 88] were in. Therefore, that in all our doings and sufferings, God may bee glorified,Rom. 15.5 wee must pray to the God of patience, as S. Paul calleth him, that hee will giue vnto vs,Phil. 1.29 not to be­leeue only, but to suffer also for Christs sake. 1. Cor. 6.20. So shall we glorifie God in our bodie, and in our Spirit, as S^t. Paul willeth.

Q. What is meant by the words following: For the Lord will not hold him guiltlesse that taketh his name in vaine?

A. God thereby moueth this peo­ple to take heed that they offend not a­gainst this lawe. For, many go for­wards in their sinnes rashly, think­ing that as man doth not, so God can­not espy; or at the least doth not see their wickednesse, or if he see, yet he regardeth it not, or that hee will not punish, or that he is not of power suf­ficient. For what is so absurd that vngodly men will not surmise, to flat­ter themselues in their owne waies? therefore, God heere giueth his peo­ple to vnderstand, that if they pro­phane [Page 89] his name, they prouoke against them the LORD himselfe, whose All-séeing Eye beholdeth the very thoughts of the heart, and whose Power is infinite, and not to bee hin­dred by any deuice or policie, or to be restrained by any strength of man: Who if he wher his glittering sword, Deu. 32.41 and his hand take hold of iudgement, will execute vengeance on his ene­mies, and will reward them that hate him. So that howsoeuer they de­ceiue themselues, and plead not guil­ty; yet he who knoweth them better then they know themselues, and hol­deth that for a dishonouring of his name, whereof they make no recko­ning, will both charge them, and pu­nish them too (vnlesse speedily they re­pent) for their grieuous transgressiō.

Q. You told vs in the beginning, that the fourth Commandement (if it bee well obserued) is a very good meane to instruct vs how wee may performe these duties vnto God, and to furder vs in doing the same.

A. It it most true: for it comman­deth [Page 92] the sanctifying of the Sabbath, that is vpon that day, the occupying of our selues about such holy exerci­ses, as might rauish our hearts with a consideration of Gods goodnesse to­wards vs, and his wisedome in all his works.

Q. This Commandement, as it is repeated by Moses in the fift of Deu­teronomy, is this, Keep the Sabbath day to sanctifie it, as the Lord thy God com­manded thee, and so forth from the be­ginning of the 12. verse, to the end of the 15. wherein I obserue some things that seem not to belong vnto the first table of the Commandements, wher­of as yet we speake.

A. That is truely obserued. And for your better vnderstanding of this commaundement, you must remem­ber, that first the commandement it selfe is giuen in these words; Keepe the Sabbath day. Then is the chiefe and principall end why it should bee kept, mentioned. Afterwards the commandement it selfe is explained; namely, what God requireth of vs, or [Page 91] what hee meaneth by these words, Keepe the Sabbath; In it thou shalt do no maner of worke, thou thy son, &c. And by this occasion, is shewed a second end of giuing this Comman­dement, That thy man seruant and thy mayd seruant may rest, as well as thou. Fourthly, diuers reasons are scattered here & there in these words, some inducing to obedience in respect of the principall end, which is the sanctifying of the Sabbath, others in regard of the second end of this day of rest (for the Sabboth day in the true signification of the word, and the day of rest is al one) namely, that seruants might haue a day of rest, as well as their masters.

Q. That I may particularly bee in­structed in this Commandement; I pray you first to teach mee the precept it selfe, what is thereby meant, Thou shalt keepe the day of rest. Are all workes forbidden in these words?

A. The Prophet Moses is infor­med from God himselfe concerning this point,Leuit. 23 8 The seuenth day is a holy [Page 92] conuocation, in it thou shalt doe no seruile worke.

Q. But what are those seruile workes?

A. The works of euery mans se­uerall vocation, wherein he is to be­stow his labour, either for the good of the common-wealth wherein hee li­ueth, or the maintenance of his owne estate and of his family. Which workes, because they are especially wrought in respect of this present life that here wee liue, in comparison of those that aime at the euerlasting life, are worthily called seruise, because that curse of God belongeth to these our bodily labours: In the sweat of thy face shalt thou eate bread, Gen. 3.19. vntill thou returne to earth. And seruile al­so they may be called, because (for the most part) they are not wrought with such sincerity & respect to Gods glory as they ought, but sauor somewhat of our corruption, and are too much inthralled to either our gréedy desire to inrich our selues by painful trauel, or ambitiously seeking prayse of men, [Page 93] or are otherwise sowred with some such leauen, and so serue in some part at the least our polluted and naughty affections.

Q. But being commanded to keep the day of rest, we are not forbidden all kind of workes.

A. No. For there are workes of Religion, such as were circumcising the children, which if the eight day, wherein by Gods Law they were to be circumcised, fel vpon the Sabbath, was to bee performed without trans­gression of this Law,Ioh. 7.22. as our Sauiour Christ affirmeth. And the killing of the Sacrifices vpon the Sabbath day must be done.Mat. 12.5 So the paines or labor in comming to Church vpon the Sab­bath day, is a labour not only lawful, but commanded, and necessarily re­quired of all Christians as a duety that they must performe. Some other are workes of necessity; as if an Oxe be fallen into a pit vpon the Sabbath day, it is no breach of this Comman­dement to pull it forth.Luke 14.5 But here we must deale wisely, and sincerely. For, [Page 94] if any businesse may without great danger bee put off vntill another time, then this is not a work néedfull to be done that day: so that euery oc­casion cannot make a worke of neces­sitie, but only danger of great hurt or losse. There are also works of chari­tie, whereof Christ giueth this exam­ple,Luk. 13.15 Doth not euery one of you loose an Asse or Oxe from the stall, and lead him to the water on the Sabbath day? Such workes are the visiting of the sicke, comforting of them that are in heauinesse, and such like works.

Q. Among the workes of charity; many reckon this, that they make drinkings, & gather great companies together vpon the Sabbath day to be­nefit som poore man, as their pretence is: may not this be truly accounted a­mong the works of charitie that this day may be performed?

A. No. For when a worke that seemeth to proceed from a charitable affection toward man, is crossed by some commandement of the first table (all which belong to the immediate [Page 95] honor of God) thou must rather shew thy loue to God then to man. And in­deed they who will not choose other daies wherein they may performe duties of loue towards their neigh­bour, then that which God appoin­teth for to honour him in, doe plainly shew they loue their owne profit bet­ter then either God or their neigh­bor, because they take such time only to do good to their neighbour, as God challengeth to be honoured in, being loth to leese the work of a day appoin­ted for labour.

Q. Is there then great necessity in consecrating the Sabbath day to a day of rest?

A. Very great, as may appeare by the charge that is giuen. For the word, Kéep the Sabbath, the word, I say, vsed in the Hebrew, requireth oft a great and diligent care in kéeping that which is there commanded, as Deutero. 8.11. & 24.8. 1. Kings 2.3. 2. Kings 11.5. In all which places and many such like, the selfe same word is vsed that here Moses hath; to [Page 96] shewe the watchfull care wee should haue to kéepe this day of rest. Yea God himselfe in giuing this comman­dement,Exod. 20 giueth it with a memento. Remember, that thou keepe holy the Sabbath day. Remember, not onely when it commeth, to keepe this day of rest from bodily labour, but thinke of it before hand. As a wise builder wil prouide his stuffe néedful for his buil­ding, that when the work is in hand, nothing bee wanting. Or a discreet Captaine purposing to fight with his enemy, will muster his Souldiers, appoint his Captaines and Officers, furnish them with armour, weapons, and victuall, and all things needfull, that when hee goeth to encounter his aduersary, there be no want: euen so God would haue vs to consider all the weeke before what we haue to doe on the Sabbath day, that wee might so dispose of our sixe dayes of work, that the seuenth might bee wholly bestow­ed (without any let) vpon Gods ser­uice.

Q. This Commandement requireth [Page 97] not onely the rest of the masters, or chiefe of families but of seruants too, that they should not be appointed to any labour that day. And therefore they who send their seruants vpon er­rands vpon such daies (which is a sin wherein too many offend) transgresse this Commandement. They likewise who appoint thē that are vnder them (so they worke not their wonted worke) to doe other businesse either at home or abroad, and thinke they breake not the Sabbath, are much de­ceiued.

A. It is so. Yea, God hath such care that seruants shuld also rest that day, that hee would the cattell should rest, lest by any meanes the seruants (if the cattel rested not) should be con­strained to work. And that this com­mandement might more religiously be obserued, euē the stranger (though hee were not tyed to such lawes as Gods people were) yet being then a­mong Gods people, might not worke that day, lest his example might bee hurtfull or offensiue to other.

Q. I see then, that there must bee rest from our ordinary labour, vpon the Sabbath day. But is it enough that wee rest from worke? is that a sufficient sanctifying that day?

A. No: for the end why we should rest from bodily worke, is that wee might be wholy occupied in Sanctify­ing it, and apply our selues to hea­uenly meditations.

Q. Then to bee idle, is not the rest that is heere commanded, much lesse to bestow that day or any part of the Sabbath in excessiue drinking, feast­ing or gaming.

A. You say truely: for the rest from bodily labour is to this end one­ly, that the mind of men being occupi­ed in spirituall and heauenly medita­tions, they might more assuredly in­ioy that sweet rest and quietnesse of conscience, which is, that Peace that the world cannot giue, Ioh. 14.27 (as our blessed Sauiour telleth vs) in such sort as he giueth it.

Q. I pray you then, teach vs how wee may sanctifie this day of rest, in [Page 99] such sort as that wee may find this hea­uenly rest.

A. Wée must vnderstand, that this Commandement, as it was giuen vnto all that God brought out of the house of bondage, euen to Moses and Aaron, aswell as to the people, so is it generall now, and belongeth vnto all states of life, to all callings, to Men, and Women, and euery body in his place must seeke to further this worke. The Magistrate and the Mi­nister, the Pastor and the People, the Master and the Seruant must indea­uour to helpe forward, as the Pro­phet Zephanie speaketh,Chap. 3.9 with one shoulder, this sanctifying the day of rest.

Q. Hath the ciuill Magistrate any thing required at his hands, in this sanctifying of the Sabbath, but that for his owne selfe and his household, hee be carefull to resort to the holy ex­ercises of that day?

A. Yes, he is also bound euen by this Commandement, in respect that the talent of gouernment is commit­ted [Page 100] to him from God, first, to haue a care that good lawes be made against the prophanation of the Sabbath: se­condly, to take order that such Laws be duely executed, and punishment in­flicted against offenders, as Law commandeth. Heereof wee haue in Nehemiah a godly patterne for Ma­gistrates, who séeing the Sabbath day (when the people of the Iewes were returned from the captiuitie of Baby­lon) wickedly prophaned by treading Wine-presses, selling Grapes and such like labours, earnestly reproued them for it, yea, and the Magistrates too with these words,Nehe. 13.15.17. What euil thing is this that ye do, and breake the Sab­bath day? And the night before the Sabbath he caused the gates of Ieru­salem to be shut, and set his seruants to watch the gates that none should o­pen the same, but they should be kept shut vntill after the Sabbath day: so that he kept the Marchants, which by their bearing of burthens prophaned the Sabbath day, without the walles all night once or twice. But seeing [Page 101] them somewhat obstinate and loth to be restrained, he also threatned them, that if they came any more in such sort to offer such prophanation on the Sabbath day, hee would force them by violence to depart. By which Story that is left vnto vs as a com­mendable fact, for all Magistrates to imitate, wee see how carefull and how earnest Magistrates should bee to shew themselues as the LORD hath appointed them, Conseruatours of his Sabbath.

Q. As for Ministers of the word, we know that their vocation is holy, and should especially bee directed to the true sanctifying the day of rest.

A. It is most true, that wee haue a holy calling, which that wee also should walke in holily, it were to bee wished. But as this Commande­ment was giuen to Aaron as well as to Moses, or the people, so no doubt, wee must haue great regard to the sanctifying the Sabbath day, and go before other therein, our selues I meane and our housholds, that by our [Page 102] example other may the rather be mo­ued to this holy rest. And besides those duties that God requireth of vs in regard of our generall calling to Christianity, wee haue a speciall cal­ling vnto the Ministerie, whereby we must striue to the vttermost of our power, to call our people to the san­ctifying the Sabbath day, to teach them how the day is to bee sanctifyed, to exhort such as are slack, to reproue such as obstinately offend therein, and by all extremity that we can, to com­pell men to the sanctifying thereof. And wee must do this as God hath inabled vs, sincerely, and seeking on­ly the glory of GOD, not our owne praise, or moued by any other corrupt affection, if we will truly and effectu­ally teach our people to sanctifie the Lords Sabbath. For how much the more zealously, and from a sanctified heart the word is deliuered, the more powerfully (no doubt) will it worke a godly reformation.

Q. Magistrates and Ministers (I see) must vse their talents of authority, [Page 103] and gifts, to sanctifie the Sabbath, and themselues by their example also must moue other thereto: haue not any o­ther charge to helpe forward herein?

A. All Parents, and heads of hous­holds must further this duty like­wise, to haue a great care that their children and seruants prophane not the day that God commandeth to bee kept holy. Yea, one neighbour ought to stir vp another, as Gods people did, Come, Esay 2.3. let vs go vp to the moun­taine of the Lord, to the house of the God of Iaacob, and hee will teach vs his waies, and wee will walke in his paths. Come, let vs go to the Church, let vs reuerently heare his word, let vs not spend the day in drinking, wantonnesse, or idlenesse, that God bids vs bestow in holinesse, yea, and seruants and children should frame themselues willingly to perform this duty.

Q. Wee haue heard what persons should be furtherers to this worke of sanctifying the Sabbath. Now let vs heare what duties are required of vs, [Page 104] to the sanctifying thereof.

A. If wee will holily, as wee ought, apply our selues to this holy seruice, wee must beginne with our selues, for vnlesse wee be first sancti­fied,Mat. 7.18. our seruice cannot be holy: An euill tree cannot bring forth good fruit, saith He that cannot lye. The Priests in the Leuiticall Law, when they went about that holy seruice that belonged to their office, must first themselues bee sanctified.Exod. 28.41. And therefore Iosiah that good King, min­ding to haue the feast of the Passe­ouer kept,2. Chro. 35.6. commanded the Priests to sanctifie themselues for that seruice. And God commanded the people of Israel to be sanctified,Exod. 19.10. when he appoin­ted to declare to them his Law. Good Ezechia therfore intreated God to be mercifull to some that came out of some Tribes of Israel, to the feast of the Passeouer, that prepared their whole heart to seeke the LORD, 2. Chro. 30.19. al­though they wanted the Legal sancti­fication. This good foundation of sanctifying our selues, beeing thus [Page 105] layd, all that wee doe will bee better accepted with God. Then must wée carefully follow all the holy exercises of that day: such as are these; hearing of the Word attentiuely, and as men greedy to learne, Praying to GOD feruently, for the assistance of his ho­ly Spirit in all our godly indeuours, yeelding to him most hearty thankes for his graces bestowed vpon vs, god­ly conference when wee are out of the Church one with another, of the lessons that we haue heard by the Mi­nistery of the Word, company with such as can and will instruct vs, ei­ther by reading to vs good Bookes, or by godly talk either of Gods goodnes to our selues, or his mercy shewed to others, or his fearefull iudgments a­gainst the wicked, for contempt of Him and his truth: or generally, of his wonderfull works in creating all things in such order as they are, and all for our vse.

Q. I perceiue, they that are sancti­fied, and with sanctified hearts doe keepe the Sabbath day, may find much [Page 106] comfort in such holy exercises, but how may wee sanctifie our selues?

A. It is a harder worke then wee are able to performe; yet, if we hear­tily call vpon God for his grace, in­treating Him to worke that in vs, which wee of our selues are no way able to doe, and then keepe a carefull watch at the dore of our lips, that we speake not vnaduisedly, and haue a watchfull eye vnto our waies, that we walke warily: if (I say) in sinceri­ty of heart, wee thus seeke to prepare our selues, to sanctifie our selues to this holy rest, no doubt, God wil giue a blessing to these our good indeuors.

Q. Alasse then, how lamentable is the case of many in our dayes, who spend scarcely one hower of the day in the Church, and thinke that time also (how short soeuer) long and tedi­ous? But in the Ale-howses, or the vn­godly feasts and meetings, which too many resort vnto, they willingly tarry very long: yea, the whole day seemeth too short, when it is bestowed so re­belliously against Gods expresse Cō ­mandement.

A. In truth, the carelesnesse and supine security of men in these our dayes, is much to be pittied, wherein many, who haue the name of Christi­ans, & would scorne to be deemed not to be so; haue onely heard of GOD, and are acquainted with the name of Christ, and so by continuall company among Christians, haue some gene­rall knowledge of good words; but yet are so carelesse to attaine to any true knowledge, by the light of Gods word, so godlesse and irreligious in prophanation of the Sabbath day, so wholy deuoted to such vnchristian méetings, and so loose & lewd in beha­uiour when they are there, that if any Turkes or Infidels should behold their conuersation at such times, they would then detest the very name of Christianity such staines are they to the very profession.

Q. But God forbid, all that resort to such meetings were so vnruly: some are more moderate, and come but at the intreaty of their friend, or for com­pany of their neighbours or fellowes, [Page 108] not delighting much in drinking.

A. True, some are more mode­rate, but he that is most moderate, if he trust too much in himselfe, that he can in such dangerous meetings car­ry himselfe soberly, may soone bee de­ceiued, and therefore may seeme by his ouerboldnesse to tempt God, as presuming of his own naturall dispo­sition. And let all men assure them­selues heereof, that God in his iust iudgement forsakes them, and leaues them to themselues, who contemptu­ously do breake his Law. And ther­fore, if their friend intreat them to disobey Gods Commandement, in re­sorting vpon the Sabbath day to such feasts, it is the part of a good Christi­an, rather to moue his friend to detest his wicked prophanation of the Lords Sabbath, but in any wise let not the seruant of God consent to his wicked perswasion.Exod. 23.2 Thou shalt not follow a multitude to do euill, much lesse one seducing friend. And since they say they go with their friend, and thinke that should serue to make their fault [Page 109] lesse, I would all Christians should remember,1. Thes. 5.11. their duty is to exhort one another, (to good) and to edifie one a­nother in the things that belong to godlinesse, but to suffer thy selfe to be drawne away to wickednesse, is a to­ken of great weakenesse, and to con­sent to such perswasion, procureth Gods wrath: to bee short, séeing the godly must abstaine from all shew of euill, 1. The. 5.22. and must in all their doings (as the third Commandement teacheth) glorifie God, it is most certaine, that the resort to such vngodly méetings vpon the Sabbath day, how mode­rately soeuer they carry themselues, is a breach of Gods Commandement, and therefore God in his iustice may, and will in his good time punish such offenders, vnlesse they repent, and take a new course.

Q. What are the reasons, where­by the Israelites are mooued to obey this Commandement?

A. The first reason is, the Com­mandement of God, which Moses heere in repeating the Law, setteth [Page 110] forth and strengtheneth, partly, in re­spect of the authority of the Com­mander, in calling him Lord, partly, hee allureth them to performe vnto this Commandement willing obedi­ence, because he hath many waies de­clared himselfe to bee their good and gracious God, whom they cannot disobey, without great note of vn­thankfulnes. Secondly, in giuing them 6. daies, to supply all wants of their body; and for dispatch of their worldly affaires, hee reserueth onely one, to be wholy imploied in his honor and seruice, the bestowing of which day in such sort as wee ought to doe, is also most to our owne good, because it is the gaining our soules to God. I say, by this his large allowance of so many daies for bodily labours, they iustly are to be charged with a staine of ingratitude, if they willingly giue not this one day to holy and spirituall exercises.

Q. Are we so tied in the sixe daies to labour in our calling, that we may not in them resort to places where [Page 111] Gods word is preached and taught?

A. No: For the knowledge and seruice of God must chiefly be sought for of vs:Mar. 6.33. First seeke the kingdome of God, and his righteousnesse, saith our Sauiour Christ. Wée sée, GOD himselfe, who gaue this charge to the Israelites, commanded also his holy seruice to be performed of them, som­time on the sixe daies, as namely, it may appeare Leuit. 23. and Numb. 2. but most plainely in the story of Ester, the fourteenth and fifteenth daies of the Moneth Adar, with feasting and ioy were kept by Mordecai his com­mandement, & no doubt,Ester 9.22 their ioy and reioicing was seasoned with thanks­giuing to God, for their deliuerance from so imminent danger, and is left vnto vs as a patterne to follow in like case, and is also obserued of vs, on the 5. of Nouember, in giuing thankes to our most gracious God, who saued vs from y^e most vnnaturall Gunpow­der-Treason. And they who in sin­cerity of heart, seeke after the know­ledge & seruice of God at such times, [Page 112] will also, the more diligently early or late, follow the works of their calling to supply their wants, and such faith­full care of seruing GOD, shall not want a blessing from God.

Q. But may a pretence of follow­ing such holy exercises, be any excuse to such as will perchance bestow a lit­tle time that way, and then the rest of the day they imploy in idlenesse?

A. It seemeth there were some such, whereof the Apostle admonish­eth Timothy, 1. Tim. 5.13. and they were young widdowes: but Saint Paul liked not of their doings, and would not in any wise that such should be tolerated a­mong Christians.

Q. But what thinke you of these words, Sixe dayes shalt thou labour? They seeme to be a Commandement, and to require the labour of sixe daies, euery man in his calling.

A. They are vnto the godly a tole­ration or permission to follow their vocation, and to worke for the main­tenance of themselues and their fami­lies. But they haue also the force of [Page 113] a commandement, to the condemnati­on of the vngodly, that spend their life in loitering and idlenesse, and may worke in them a sting of conscience, when they shall remember that God saith, Sixe dayes shalt thou labour, and their own heart telleth them, they haue not wrought, but loitered. For séeing God hath after mans fall, set this downe as a Decrée, that may not be altered (vnlesse we spend our time in some religious exercise, as before I sayd) In the sweat of thy face thou shalt eat thy bread: Gen. 3.19. good and godly is the exhortation that the Apostle ma­keth to the Thessalonians, to worke with their hands; as hee also before had commanded them,1. Thes. 4.11. that nothing bee lacking to them, Verse 12. And iust cause hee hath to giue that heauy charge which hee afterwards giueth vnto them:2. The. 3.10. If there were any that would not worke, that he should not eat. So hateful is the idle life to God and good men, and so vnséemely for any Christian.

Q The Commandement of God, [Page 114] if there were no other thing to moue GODS people to obedience in this thing, ought to be sufficient, but much the rather, seeing God hath dealt with them so fauourably, as to haue consi­deration of their wants, that they might haue time to supply them.

A. There is yet a third reason to moue them then, and vs also now to sanctifie the Sabbath, in these words; But the seuenth day is the Sabbath of the Lord thy God. For God challen­geth this day as his due, and not to be spent, but as he appointeth; that is, in holinesse and sanctification.

Q. But the seuenth day which is here commanded, is not that which now we call the Sabbath day; so that it seemeth wee transgresse this Com­mandement, howsoeuer we keepe our Sabbath.

A. Indéede the day here comman­ded, as that also wherein God rested, was the seuenth day of the wéeke, and the day that we keepe and indeuour to sanctifie, is the first day of the wéek. For that seuenth day being ceremoni­all, [Page 115] and so by the comming of Christ abolished (for he was the end and ful­filling of all the ceremoniall Lawe) needefull it was that the chiefe and most substanciall end of that ceremo­nie should bee still retained, that is, that one day should bee wholly conse­crated to Gods seruice. And this day which we now solemnize, being the first day of the wéeke, was vpon good ground thought to be fittest; because, as God rested the seuenth day from his worke of creation: and therefore that day was then thought most con­uenient, to bee vnto his people a day of rest: So Christ rising againe from his worke of redemption, vpon the first day of the wéeke, the Apostles be­ing directed by the Spirit of God, vp­on this first day of the wéeke had their holy assemblies, as is most plaine, Ioh. 20.19.26. Acts 23.7. and in o­ther places, and of the worke that Christ wrought in rising againe, it is called, The Lords day. Reu. 1.10 And by this is there (as it was fit) a difference put betwéene the Sabbath of the Iewes, [Page 116] and that which we kéepe.

Q. Almost in the very beginning of handling this fourth Commande­ment, you sayd that there was a prin­cipall end why wee should keepe this day of rest, which I think is this, that you haue spokē of already, the sancti­fying it. Declare then, if there be any other end of keeping the Sabbath, though not of such importance as this is.

A. Moses, a true expositor of Gods meaning, expresseth it in these words That thy man-seruant and thy mayd may rest as thou dost. Deu. 5.14 Not giuing therein liberty to any seruants to rest from bodily labour, and spend their time in idlenesse, but their rest must be such as their masters rest ought to be, a rest from seruile work, that they may the more carefully and seriously bend themselues wholly to the sancti­fying of that day. I am not therefore of that minde, that this part of this commandement belongeth to the se­cond table (as some thinke) but rather that Moses expounding those former [Page 117] words, Thou shalt do no work there­in, &c. giueth them to vnderstand, that the rest which in these words God commandeth them to giue their ser­uants, must be to that very end, that themselues also must rest, that is, to sanctifie that day. And to the end they might more willingly giue this time of holy rest vnto their seruants, hee putteth them in minde of their serui­tude in Egypt, Deut. 5.15 wherein they liued in such thraldome, that they could not haue liberty to serue the Lord; from which, if they acknowledged truly, & as they ought, confessed Gods great goodnesse, in that he deliuered them: then must they also thinke that their seruants must not alway bee tyed to their worke, but that they (as well as their masters) must be freed from all bodily labour, that vpon the Lords day they may serue the Lord.

Q. You haue now spoken of the first table of the Commandements: I desire also to heare somewhat of the second table, that as in the first, God hath taught vs how to serue him, so [Page 118] wee may likewise learne how to per­forme our duties to our neighbours.

A. You say well. And you must vnderstand, that wee are first taught such duties, as inferiours owe to su­periours; and how superiours must care for such as are vnder them, and then other dueties more common one towards another are set downe.

Q. And why is this Commande­ment, Honour thy Father and Mother, set in the first place of the second ta­ble?

A. As in obeying the fourth com­mandment, we haue very good means and great helpes, to the performance of the three former, euen of whatsoe­uer pertaineth to the seruice of God; so in kéeping well this first comman­dement, we shall much more readily bée framed to the keeping of all that follow.

Q. What is then meant by Father and Mother in that Commandement? For it is not to be thought, that God, who giueth a perfect Lawe vnto his people; Psal. 19.7 Rom. 7.12 the which, whosoeuer doth, [Page 119] shall liue thereby: Gal. 3.12 would leaue vnspo­ken of any duties that we owe to any.

A. You say right: and therefore vnder the names of Father and Mo­thers, he commandeth all superiours to bee obeied of their inferiors: And that is done vpon good ground. For, the superiors in this their superiori­ty, haue a great representation of the power and care that good Parents haue ouer their children. As to begin with Kings and Magistrates: Xeno­phon saith, that a good King differeth not from a good Father. Romulus called his Senators Fathers: and Augustus (who refused the title of Lord, willingly yéelded to bee called, The Father of his Countrey. As for Pastors or Ministers, not onely the Prophets in times past were stiled Fathers, 2. King. 2.12. and chap. 13.14. but the Apostle S^t. Paul calleth himselfe father of Timothy, Titus, O­nesimus. And S^t. Peter calleth Marke, his sonne.1. Pet. 5.13. And S^t. Paul yeeldeth a reason to the Corinthians, why Tea­chers are Fathers to them whom [Page 120] they teach;2. Cor. 4.15. For in Christ Iesus I haue begotten you, through the Gospell. Therefore also the name of spirituall or ghostly Father is giuen vnto Pa­stors. And masters towards their seruants, supply the roome of Fa­thers, in bringing them vp in the feare of God, or at the least so they ought to do; therefore are called, Pa­tres familias, Fathers of housholds. Na­amans seruant therefore aduising his master to follow the Prophets com­mandement, in washing in Iorden 7. times, sayd thus, Father, if the Pro­phet: 2. King. 5.13. had commaunded thee a great thing, wouldest thou not haue done it? So we see, that by this word Fa­ther, may well be vnderstood, Kings and Magistrates, Pastors and Ma­sters, and that to all these honour is due, and here commanded.

Q. What is meant by this word honour?

A. First it teacheth vs, that such dutie as wée owe to superiours must willingly be performed. For honour is a reuerent affection imprinted in [Page 121] our hearts toward others, without forcing or constraint; without which affection of the minde, the outward shewe is scarce a shadow of honour, and is many times done by cap and courtesie, or such outward reuerence, to them who are contemned and scor­ned of them that doe it. So did the Gouerners souldiers to Christ, put­ting vpon him a skarlet robe, and vp­on his head a crown of thorns, and in his right hand a Reed (for a Scepter.) Then they bowed their knées before him and mocked him, saying:Mat. 27.29 God saue thee, King of the Iewes. Then al­so, that which here is called honour, is elsewhere expressed by the name of feare. Yee shall feare, Leuit. 19.3 euery man his mother and his father.

Q. Why is the mother named in these words before the father?

A. Because, through the greater familiarity that the mother hath com­monly with the children, they becom lesse awfull to their children (for such is our natural corruption, that where we haue any hope of liberty, wee will [Page 122] too readily séeke for more then wee should haue, or can well vse.) Ther­fore, lest this our badde inclination should too much abuse the mothers fa­cility; it is in this commandement especially prouided, that the mother be feared; and that wee should haue a speciall regard thereof, the Mother is first named as the Parent that is in greatest danger to bee wronged, and to haue her due honour taken from her.

Q. This honor then that inferiors owe to their superiors, because it is al­so called feare, as you haue taught, seemeth to bee nothing els but a reue­rent respect vnto our betters, and that child-like feare which the Scriptures teach, Psal. 111.10. to be the beginning of wisedome; if it be the feare of the Lord. And like­wise, no doubt this feare or reuerent respect of our betters, frameth vs al­so more sincerely to perform all duties vnto them. But as you haue taught what persons are to bee honoured, as Parents, Kings and his inferiour Ma­gistrates, Ministers and Masters of fa­milies; [Page 123] and likewise, what is meant by this tearme of honour, so for my bet­ter instruction, vouchsafe to handle more particularly the particular du­ties are due to euery of these.

A. You must vnderstand, that this honour or reuerent feare heere com­manded, is as it were a roote, out of which the seuerall duties to euerie of our superiors doe growe. So that where that is truely planted, there will bee no want of honour to them, to whom honour belongeth. And first to begin with Parents who are here expresly named, because they were first that among men were honoured, and children (if they be not too grace­lesse) haue euen naturally an inclination to reuerence them, so that they seeme to bee set as a true patterne of such subiection as becommeth all in­feriors: to begin, I say, with Pa­rents, and to shew how they of their children must be honoured, the wise­man teacheth thus,Pro. 23.22 Obey thy Father that hath begotten thee, and despise not thy mother when she is old. The [Page 124] Apostle also,Ephes. 6.1 Children, obey your Pa­rents in the Lord; for that is right.

Q. Obedience then, I see, is one of the fruits that spring from honor w^ch is commanded. But is it sufficient that children bee obedient when they are commanded?

A. Nay, the very aduice and coun­sell of Parents should be reuerenced also, and is wheresoeuer the true ho­nour towards Parents is seated. And so Salomon teacheth, My sonne, heare thy fathers instruction, Pro. 1.8 and forsake not thy mothers teaching. Bind them alway vpon thine heart, Pro. 6.21. and tye them about thy necke.

Q. But alas in our wicked dayes wherein wee liue there are too many who little regard either the counsell or commandement of their Parents, but the more fatherly and kindly they are dealt withall, the more stubborn­ly they disobey.

A. The cause thereof is much in the folly of the Parents, who are so tender ouer their children, that when they offend, they cannot finde in their [Page 125] heart, they should be corrected. Foo­lishnes is bound in the heart of a child, Pro. 22.15 but the rod of correction shall driue it away from him. Pro. 23.14 Thou shalt smite the child with the rod, and shalt deli­uer his soule from hell. But if in their youth they bee not corrected for their disobedience, the father and mother shall find them like to trées, which bée­ing but young might bee bowed any way, but being come to some growth, will by no meanes be bended, and so shall know by experience, that a disso­lute or foolish child is the calamity of his father. Pro. 19.13

Q. If wee obey and harken to the Commandements, and follow the ad­uice of our Parents, haue we then dis­charged all the dutie that this Com­mandement requireth?

A. No: For children must furder haue a continuall care euery way to be a stay & comfort to their Parents, if by their strength they may helpe their weaknesse; if by their sight they may guide their blindnesse; if by their wealth they may supply their want; [Page 126] if by their knowledge they may re­forme their ignorance; if by their paines they may ease them of trauell: to be short, if their place, their credit or reputation, their acquaintance or any other meane that they haue may doe them good, they must by all such means which they haue, testifie their honour to their Parents. A notable example wee haue in Ioseph, who did euery way honour his father Iaacob, Acts 7.14 and relieued him and his family in number 75. when there was a great dearth in the land. Therfore the son of Sirach thus exhorteth: My sonne, helpe thy father in his age, Eccles. 3.13, 14. and greeue him not so long as he liueth; if his vn­derstanding faile, haue patience with him, and despise him not when thou art in thy full strength. And Christ re­prooueth the Scribes and Pharises, because that vnder colour of their blind deuotion they hindered children from performing this honour.Mat. 15.4, 5, 6.

Q. But Christ hath commaunded, Call no man father vpon the earth, for there is but one, Mat. 15.9 your Father which is in [Page 127] heauen. How can wee keepe this pre­cept of our Sauiour Christ, and not breake this Commandement, Honour thy father and thy mother?

A. The words of our Sauiour Christ are not simply to be vnderstood but comparatiuely, as if he had sayd: If the question be,Mat. 10.37 whether thy heart shall bee more tied to God, or to thy earthly father, thou must without all doubting or cōsultation, wholy addict thy self to thy heauenly Father. For He that loueth father or mother more then me (saith Christ) is not worthy of me: & he that loueth son or daugh­ter more then me, is not worthy of me. Yea, in another place, hee wils that we hate all these things, yea, and our life also, or els we cannot be his disci­ples. In all which,Luke 14.26. Christ teacheth vs to honour our father, but so, as we obey God, to loue him that begate vs, but yet more to loue him that made vs. He would haue vs to distinguish aright betweene the loue that wee owe to God, which must be, with all our heart, and soule, and minde, and [Page 128] with whatsoeuer wee haue, and the loue to Parents, which is thus limi­ted, that it must bee in the Lord, that our obedience also may be framed ac­cordingly.

Q. How children should honour their Parents, we haue now heard. But what honour is due to Princes & Ma­gistrates?

A. Such like as to Parents. For as Parents are ouer their children, so are Kings and Magistrates ouer their subiects, and such as are vnder their charge. S^t. Paul giueth there­fore charge vnto Titus thus: Put them in remembrance (with whō thou art, and whom thou hast a charge of) that they bee subiect to principalities and powers, Tit. 3.1 and that they bee obedient. Bee yee subiect to euery ordinance of man, for the Lords sake, whether it be vnto the King, as vnto the superiour: or vnto gouernors, as vnto them that are sent of him, 1. Pet. 2.13 14. saith S. Peter. And S. Paul writing to the Romans, wil­leth,Rom. 13.1 that Euery soule be subiect to the higher powers: Not only for feare of [Page 129] wrath, but for conscience sake, Ver. 5. So that this obedience must be hear­tie, and not in shew only, but from the very soule and inward man, and that not for feare, but for conscience sake, because God hath appointed vs vn­der them, and them ouer vs.

Q. To performe the honour com­manded; what other thing besides o­bedience is required of vs to doe to Princes and Magistrates?

A. We must afford them mainte­nance fit both for their estate and for the defence of the Common-wealth, when néed shall be. The Apostle yéel­deth this reason, to make them of his time more willingly to giue such aid, For they are Gods Ministers, Rom. 31.6. applying themselues for the same thing; that is, for incouragement of the godly, and the repressing of euill whereof he wrot, Ver. 4. And therupon he groun­deth this exhortation, Giue to all men their dutie, tribute to whom tribute, custome to whom custome, feare to whom feare, honour to whom honor is due, Verse 7. If Paul would haue [Page 130] Princes and Magistrates in those dayes obeyed, honoured and maintai­ned, when they were enemies to the Gospell, how much more now when they maintaine the Gospell, should al such dues be performed to them?

Q. Doth this Commandement re­quire yet any further duty to bee per­formed to them that are our gouer­nours?

A. Yes, wee are willed also to pray for them:1. Tim. 2.1 2. I exhort (saith Saint Paul) first of all that prayers, suppli­cations, intercessions, and giuing of thankes bee made for all men: For kings, and for all that are in authority, that wee may lead a peaceable and quiet life in al godlinesse and honesty. Ieremy also exhorted the Iewes, who had very stubbornely opposed them­selues against the correcting hand of God, and sought al waies that they could deuise, not to serue the Babylo­nians, whom God for their sinnes ap­pointed them to serue, hee (I say) ex­horteth them, that they should pray for the peace of Babylon, (no doubt [Page 131] also for the peace of the king thereof Nebuchadnezar) for in the peace ther­of (saith he) shall you haue peace. Ier. 29.7. In the twentieth Psalme, the people of Israel pray for Dauid their King. And in the 72. Psalme, Dauid now at the point of death, hauing made Salomon King, prayeth to GOD for him. And this prayer for our gouer­nours, is not the least testimonie of a true affection that we haue to honour them, if our prayer for them be fer­uent: neither is this duty to bee per­formed onely for Princes and gouer­nours, but for Parents also, although I thought good especially in this place to speake thereof, because the words of the Apostle are herein so plaine and pregnant, yea, it is a duty generally to be performed for all, not onely our superiours, but also for inferiors.

Q. Samuel told the people when they would needes haue a king, 1. Sam. 8.11.22. in a manner whether God would or not, that their king would take their sons, and appoint them to his Chariots, and to be his horsemen, and some to runne [Page 132] before his Chariots, and to bee Cap­tains, meaning, that they would make them to venture their liues in the warres, as also many examples in the Scriptures doe teach. For Dauid, Asa, Iehosaphat, and other good Kings, when they needed, chose Souldiers from among the people, for the de­fence of them and their Realme. This, I take, is one point of obedience, that we must performe to kings.

A. It is so: and was very wil­lingly yeelded vnto by the people of God.Iosh. 1.11. And Captaine Ioshua com­manded the people to prepare victu­als: for after three dayes they should go and take possession of the Land of Canaan, which they could not get but by battell. Also, hee put the Rube­nites, Gadites, and the halfe Tribe of Manasseh, of the charge that Moses gaue them, not to rest when they came to their possession, but to helpe their brethren to conquer the Land, and they willingly obeyed, verse 13.16. because they knew it was a duty which they ought to Ioshua, (who [Page 133] was then in stead of their king to them) and so they went, and came not to their own possessions, vntil Ioshua sent them away, chap. 22.

Q. Is there an honour also due to the Ministers of Gods word?

A. Yes, vnto them, as to Parents and gouernours, obedience must bee giuen.Heb. 13.17 Obey them that haue the o­uersight of you, and submit your selues. For they watch for your soules as they that must giue accounts, that they may do it with ioy.

Q. Wherein consisteth this obedi­ence to the Ministers of the word? Pa­rents command or aduise their chil­dren, and as hath been sayd, they must therein be obeyed. Gouernors like­wise haue their commandements, and their lawes, which wee may not trans­gresse. But what commandements hath the Minister of the Word to charge vs with?

A. Such as are, I will not say as needfull, but indeed more necessarie then any other. For, if that which he commandeth be obeyed, neither Pa­rents [Page 134] nor Gouernours shall want their due, but shall most reuerently bee honoured. Hee is a messenger from GOD, the Commandements which hee bringeth (if he be faithfull in his Ministerie) are from that great Commander, whose Lawes are di­rections to Parents and Children, Kings and Subiects, Masters and Seruants, yea, to all sorts, sexes and states that are, they belong not onely to this present life, but teach vs how to attaine to the life that lasteth al­waies. To be short, this office is to beate downe by threatnings out of Gods Law, the proud and haughtie hearts, to comfort with the sweet pro­mises of the Gospell, the consciences burthened with sinne, to breake the Bread of Life to the hungry, and as faithfull stewards, to giue to euery one their portion in due season: the Apostle therefore, not without great cause, admonisheth that we haue them in singular loue, 1. Thes. 5.13. for their workes sake.

Q. I see then, gouernours and Pa­rents, [Page 135] and all superiours, are in regard of their superiority Gods Images, and therefore as his deputies must bee ho­noured, and those sparks of Gods Ma­iesty that shine in them as Gouer­nours, must bee reuerenced: but the chiefe honour that can bee done to the Minister, is the obedience to his Word, and hee is to bee ac­counted of as Gods messenger, who is sent to teach Gods will, therefore his office is highly to be esteemed of, and hee in doing his office is to bee heard, his words to bee receiued with reuerence, that they being printed in our heart, may also by Gods good grace work in vs newnesse of life, and a godly reformation. But is there no other duty to bee performed to our Ministers? 1. Tim. 5.18

A. Yes, as in other callings, so in this too: The workeman is worthy of his wages, as the Apostle Saint Paul taught vs, who also learned that les­son of our Sauiour Christ:Mat. 10.10 Gal. 6.6. therefore the same Apostle thus exhorteth, Let him who is taught in the word, make [Page 136] him who hath taught him, partaker of all his goods, 1. Cor. 9.11. If wee haue sowne vnto you spirituall things, is it a great thing if we reape your carnall things? Nay, he plainely affirmeth, that if the Gen­tiles be made partakers of the spiri­tuall things of Gods people, their duty is to minister to them in carnall things.

Q. This is a lesson very needfull to bee taught in many places of this Realme, where very small pensions are appointed to the Minister of the Word, and that causeth small teaching of the people in such places, though (for the most part) the number of the people where is least maintenance, is very great. Yea, and where there is by law reasonable maintenance establish­ed for the Minister of the Word, yet the hearts of many of the people are not open enough to part from that which they ought to giue both by Gods Law and mans. For howsoe­uer tythes are due (whether by Gods Law or not) to the Minister: yet, that beeing appointed for his mainte­nance, [Page 137] then Gods Law commandeth that euery man should haue his due. But many of vs may iustly take vp the complaint of the Prophet, or rather ac­cuse the wrongfull dealing of the peo­ple, as hee did in his dayes, when hee charged thē to say (for their deeds pro­claimed it) The Table of the Lord is not to be regarded. Mal. 1.7. And then sheweth that they offered the lame, the blind, the sick in sacrifice. So there are too many that think, this is to much or too good for the Parson, & therefore they lesson, or change to worse, their tithes, accor­ding to their greedy humor, not ca­ring in the meane time, how much they diminish their pastours mainte­nance, nor how like theeues as they are, they robbe him of his due. Well, honour, obedience, and maintenance, are the ministers due. But what if the people bee not obedient to his doc­trine, what danger may follow there­vpon?

A. Very great,Luk. 10.16 for hee that hea­reth you (saith Christ) heareth mee, and hee that despiseth you, despiseth [Page 138] mee, and hee that despiseth mee, des­piseth him that sent mee. Is it not a dangerous thing to despise God, as the despisers of the preaching of the Word are here said to doe? Yea, the very dust of the Apostles feet which they shake off when their word is not receiued,Mat. 10.14. shall bee a witnesse against the contemners, and the wrath of God is so heauy against despisers of the Word, that it shall be easier for So­dome and Gomorrah at the day of Iudgement, then for them, verse, 15; most miserable therefore is the estate of all such, how great soeuer they bee, who in these our daies so little regard the Ministerie of the Word, as them­selues might see, if they had grace to marke how often, and how fearefully Gods Iudgements are threatned a­gainst them that will not hears, throughout the Scriptures.

Q. Let vs now heare what honour seruants owe their masters.

A. Saint Paul teacheth it plaine­ly:Eph. 6.5.6.7. Seruants, be obedient vnto your Masters according to the flesh, with [Page 139] feare and trembling, in singlenesse of your hearts, as vnto Christ, not with seruice to the eye, as men pleasers, but as the seruants of Christ, doing the will of God from the heart: with good will seruing the Lord, and not men. Which commandement of the Apostle requireth such seruice, as is not now commonly done to Masters; for it must bee hearty and sincere, be­ing more carefull to do the duty of a seruant, then to require reward, yea, striuing rather to deserue well, then to aske recompence. The Apostle saith it must bee with feare and trembling: Saint Peter likewise, Seruants, 1. Pet. 2.18 bee subiect to your Masters with all feare: not that their meaning is, that ser­uants should alwaies be afraid of an­ger or punishment, but their feare should be such as the Wife-man spea­keth of,Pro. 28.14. Blessed is the man that fea­reth alwaies, that is, that alwaies mistrusteth his owne doings, that ne­uer thinketh that he hath serued God sincerely enough, but suspecteth his owne waies, not wholy to be guyded [Page 140] by Gods Spirit: euen so, seruants should feare lest they be short in per­formance of their duty, or doing their seruice: to be short, they should rather feare y^e Lords Eye, then their masters wrath. And where this hearty seruice is, and so seasoned with feare of Gods All-séeing-Eyes, and a true view of our owne vnability to serue so per­fectly as wee should, there doubtlesse will be a faithfull indeuour to serue truely. And such seruants, for a good supply of their own wants, will care­fully intreat the Lord, both better to inable them to doe their duty, and to giue such blessing to their desire to serue truely, as may be to their Ma­sters good.

Q. But, many times Masters are froward, and too too rigorous, inso­much as such seruice may seeme a ve­ry grieuous bondage: are such masters to be honoured also?

A. Saint Peter answereth this question, commanding seruants to be subiect to their Masters, not onely to the good and courteous, but to the fro­ward [Page 141] also. For this is thank-worthy, 1. Pet. 2.18 if a man for conscience toward God indure griefe, suffering wrongfully. So that, a true Christian seruant must doe his duty towards his Ma­ster, remembring that so doing, he ser­ueth the Lord, as Saint Paul in the place alleaged, teacheth, (who) how­soeuer their master cannot be pleased, yet will take in good part, and plenti­fully reward their faithfull seruice. Therfore must seruants striue to bri­dle herein the corruption of their na­ture, and to serue, as S. Paul would haue vs to do al things,Phil. 2.14. without mur­murings and reasonings: for as before I said concerning honouring of Pa­rents, so here also, and in all duties that wee owe to our superiours, an honourable and reuerent affection printed in our hearts towards them, must bee the roote from whence true seruice must grow, that it may bee willing.

Q. Besides these superiours, that now you haue spoken of, there are o­thers also, as olde folke, husbands, [Page 142] Schoolemasters, which are accounted superiours, to whom also honour be­longeth.

A. Most true, concerning aged folke, God hath giuen this Comman­dement,Leuit. 19.32. Thou shalt rise vp before the hoare head, and honour the person of the old man, especially if godlinesse be ioyned with many yéeres, then age is a Crowne of glory, Pro. 16, 3. when it is found in the way of righteousnesse. As for Wiues, Saint Paul teacheth them o­bedience,Ephe. 5.22 Wiues, sub your selues vnto your husbands, as vnto the Lord. And that more willingly they might performe this duty, he yeeldeth this reason: for the Husband is the Wiues head, verse 23. Now, it were a mon­strous thing for the body not to be vn­der the head. Againe, Wiues, submit your selues to your Husbands, as it is comely in the Lord: teaching that it is a foule and vncomely thing, if the wife bee not in subiection to the hus­band. And for the comfort of all infe­riours wée must note, that they must be subiect vnto the Lord, and for the [Page 143] Lords sake, as is to bee séene in the subiection of children, subiects, and seruants, that their mind beeing still fastened vpon their heauenly (rather then vpon their earthly) Master, or Husband, they may with lesse griefe beare the yoke of obedience. Yea, Schollers, if they knew what good they get by their Schoolemasters who traine them vp in knowledge, and lay in them the very ground-worke of Learning, whereby they are made fit to serue most profitably in the Church or Common-wealth, willing­ly also would confesse, that they should defraud them of their due, if they doe not honour and reuerence them.

Q. We haue now heard of the ho­nour that inferiors owe to their supe­riors, whether by nature as Parents, or by publike place in the Common­wealth as gouernors, or in the Church as Pastors and Ministers, or by age, as Elders, or by voluntary subiection, and that either in priuate households, as to Husbands or masters of families, [Page 144] or to Schoolemasters, as profitable to the youths of many places: but do not these superiors also owe to their infe­riors some duties?

A. Yes: and first to begin with Parents, as they of their children must bee honoured, so must they also giue cause of honour. Parents owe to their children diuers duties, wher­of some are to be done in the childhood of their children, some when they are come to riper age, and some at all times must be performed.

Q. What are Parents bound to do to children in their childhood?

A. First, in their infancy they must haue care that they may haue things necessary for the sustenance of their life, when they are not able to helpe themselues; and this the fathers and mothers may learne of the beasts of the field, and birds of the ayre, who leaue not their young ones, vntil they be fit to shift for themselues;1. Sam. 1.23. as An­na gaue her childe sucke vntill shee would weine him. Secondly, when they are come to any vnderstanding, [Page 145] they must not prolong the time to in­struct them, first in the very princi­ples and grounds of Religion. For, if Thou teach thy childe in the trade of his life, Pro. 22.6. when hee is old he will not depart from it. And therefore the A­postle admonisheth thus: Fathers, Ephes. 6.4 bring vp your children in instruction and information of the Lord. In the booke of Deuteronomy, it is a charge very often giuen vnto Parents to teach their children Gods Law. Yea, it is worth marking, how in all their extraordinary ceremonies or actions the children were instructed what was meant thereby. As if the children should inquire when they saw their fathers to eate in such sort as they did the Paschall Lambe; they must teach them that it was to put them in mind how the Lord spared the houses of the Israelites (wherein the Passeouer was eaten, as God cōmanded) when he smote the Aegyptians. Again,Exo. 12.27 when the children should demaund, what was meant by the putting apart the first borne, they must say, that therby [Page 146] they should call to remembrance how Pharao whē obstinately refused to let the Israelites goe to serue God,Exo. 13.15 the Lord destroyed all the first-borne of man and beast of the Aegyptians, but spared all the first borne among the Israelites. Yea, and that with more reuerence their children might heare the Lawe, and more readily and wil­lingly obey the same; they must teach them how terribly the Lawe was gi­uen in the mount Horeb. Deu. 4.9, 10. To be short, they must bee made to vnderstand what was meant by a heape of stones that was in Gilgal neere Iordan; Iosh. 4.22.23. namely, that it was a testimonie that Iordan was then dried vp, so that the Israelites passed ouer it on dry land, when they went to take possession of the land of Canaan. An example of this dutie we may sée in the Parents of Timothy, 2. Tim. 3 15. who knew the holy scrip­tures of a childe: and therefore Paul putteth him in minde to continue in the things which he had learned, and was perswaded of, Ver. 14. If Pa­rents were herein more carefull, they [Page 147] should haue more dutifull children.

Q. But how can Parents teach their children that which themselues know not?

A. It is the more pitty that men and women professing the name of Christianity, should content them­selues to liue in such brutish ignorāce of their duty towards God and man, as do very many: or that they are not ashamed of the name of fathers, who cannot performe any dutie that they owe to their children. Nay, it is great maruell that they are no more diligent to learne herein their duety, that in some good measure they may performe it, since God was so offen­ded with Eli the Priest and Iudge of Israel, for that sinne, as that he swore, that the wickednes of the house of E­li should not be purged with sacrifice or offering for euer. 1. Sam. 3.14. And hee was as good as his word: for Hophni and Phi­nehas were both slaine in one day in the battell (a iust iudgement against those wicked sonnes of Eli:) and Eli himselfe hearing of this newes, and [Page 148] that the Arke was taken, fell back­ward in his chaire & broke his necke.1. Sam. 3, 4.18. A fearefull example for carelesse Pa­rents to thinke vpon. Neither can Parents that neglect this duety, hope for any blessing from God vpon their children.

Q. But children are many times loth to learne any good, and wil spend their time in loitering and idlenesse, rather then in any good imploiment: what can Parents then do?

A. In that case, heare what Salo­mon (renowned for wisedome) adui­seth,Pro. 13.24 He that spareth his rodde, hateth his childe: but hee that loueth him, chasteneth him betime. Pro. 29.15 For, the rod and correction giue wisedome, but a child set at liberty, maketh his mother ashamed. 2. Kings 2.24. If those Idolatrous chil­dren of Bethel, had béen by correction taught to knowe God, they had not mocked the Prophet Elisaeus, the man of God, calling him bald pate, and so might haue escaped that fearful death: for they were destroied by 2. Beares, euen 42. of them.

Q. Great then is the sin of Parents in these dayes, who suffer children that might bee well occupied in lear­ning some thing or other, that might after do them good, to play all the day long before their eyes, & neuer thinke they do amisse. Surely, the gamesome life that in their childhood they are in­ured with will neuer suffer thē to take in hand any painful occupation wher­at they must continue. Neither can this be amended, vnlesse fathers and mothers would fully determine and resolue with themselues, to follow this counsell of Salomon: Chasten thy sonne while there is hope, Pro. 19.18 and let not thy soule spare for his murmuring. But, as not to chastise or correct breedeth in children contempt of Parents, and a carelesnesse what they doe: so too much seuerity would not bee vsed a­gainst them.

A. S. Paul is of that minde;Eph. 6.4 Fa­thers (saith he) prouoke not your chil­dren to anger. And the very selfsame exhortation he vseth to the Colossians, shewing his reason,Col. 3.21 Lest they should [Page 150] bee discouraged. For as moderate correction is fatherly, and a token of loue: so rigorous punishment procée­deth rather of furie.

Q. These are the duties that fathers owe to their children beeing yet but young: Education, Instruction, both in the knowledge and feare of God, and also in some honest trade of life, and reasonable correction. But what must Parents do for their children be­ing come to ripenesse of yeeres?

A. They must allowe them rea­sonable maintenance, reasonable, I say: for too much may make them vn­thrifty, and to mis-spend their time and their goods; and too little may driue them to badde shiftes for their maintenance.Gen. 25.5, 6. Abraham, though hee gaue his goods to Isaac his eldest son: yet to other children he gaue gifts al­so. Iehosaphat had diuers sonnes (be­sides Iehoram his eldest to whom hee gaue the kingdome) to whom he gaue great gifts of siluer and gold, 2. Chron. 21.3. and of precious things, with strong Cities in Iuda. 2. Cor. 12.14. And S. Paul teacheth vs, that [Page 151] children ought not to lay vp for the fathers, but fathers for their children: whereby it doth appeare, that fathers should not suffer their children to want necessary maintenance, but should relieue them if they can. Yea and that they may as the Apostle spea­keth,1. Thes. 4, 4 Keepe their vessell in holinesse and honour: Parents must be care­ful to prouide mariages for their chil­dren;Gen. 24 as Abraham was to prouide a wife for Isaac, Gen. 28 and as Isaac aduised Iaacob to goe to the house of Bethuel, and so he did.Gen. 3.4 And Hamar herein was carefull to prouide for his sonne Se­chem, and solicited for him. And it were much to bee wished, that chil­dren would giue this honor vnto Pa­rents cōcerning their mariages, that without their parents counsell and good liking they would neuer attempt so weighty matters: And also that Parents would bee more carefull to prouide in time fit matches for their children, so that by consent of such friends mariages might be made; no doubt God would giue greater bles­sing [Page 152] to this his holy institution, then many times he doth.

Q. What are the duties that Pa­rents ought at all times to bee carefull to performe to them or for them?

A. The first is loue. For as Pa­rents must loue their newe borne babes, so must they still continue their louing affection. It is a debt al­waies to be in paying, yet neuer ful­ly payd, so long as he liueth to whom it is due. And this loue is a true and sincere affection, truely setled in the heart of the Parent, without any out­ward respects: and therefore when God will expresse his loue towards any, he saith, he will bee his Father. As hee spoke to Dauid concerning Sa­lomon; 2. Sam. 7.14. I will be his Father, and hee shall be my son. The Apostle, to testi­fie his kind affection, and great care hee had ouer the Thessalonians, 1. Thes. 2.11. Psal. 103.13. saith, Hee exhorteth them as a Father his children: the Prophet Dauid saith, As a Father hath compassion of his chil­dren, so hath the Lord compassion on them that feare him. And God him­selfe, [Page 153] assuring his people of his Fa­therly loue telleth them that his kind­nesse to them shall be more certaine,Es. 49.15 then the mothers to the sonne of her wombe.

Q. This duty is of all men (euen of such as know not God) so performed to children, that they who are wan­ting therein, are condemned as most vnnaturall.

A. It is true: yet would it bee more sincerely performed, if men would from the heart acknowledge, that their children are a gift of God, as Iacob said to Esau, Gen. 33.5 They are the children whom God of his grace hath giuen thy seruant. And Ioseph to his father,Gen. 48.9 They are the childrē that God hath giuen me. Psal. 127.3 Behold (saith Dauid) Children are the inheritance of the Lord, and the fruit of the wombe his reward. If this were considered as it ought, fathers would not set so little by so precious a gift from the Lord as children are, suffering them to run on in all lewdnesse, but would in a Chri­stian and true fatherly care, séeke to [Page 154] prepare their children to the Lords seruice in some holy calling, and not to liue in idlenesse.

Q. What other duty owe Parents to their children all their life long?

A. To offer vp to God the sacri­fice of prayer for them. This office they must performe alwaies in their childhood, in their riper age, yea, so long as they liue. They must bee of that mind concerning their children, that Samuel was of concerning the Israelites: God forbid (saith he) that I should sin against the Lord, 1. Sam. 12 23. & cease praying for you. When Iaacob was to part from his father, and to goe to his Vnkle Bethuel, Gen. 28.3 his father Isaac dismissed him with prayer. Dauid made earnest prayer for his sonne Sa­lomon. 1. Chron. 29.19. But how great was Iobs care for his children! they went ban­queting from house to house one with another.Iob 1.5 Iob fearing, that in their feasting they might offend God, soght daily to pacifie God, and to intreat him for them.

Q. I see Parents, as they are of their [Page 155] children to be honoured, so must they haue a continuall care of their chil­dren, euen from their child-hood, for their maintenance, for their instructi­on, & for their Christian conuersation: wherein, I feare, Parents are as much to be blamed for neglect of their du­ty, as children for not giuing thē their due honor. But let vs now heare some­what of the duties of Gouernours.

A. Gouernours and all superi­ours, if they knowe how to behaue themselues as Parents ouer their children, will soone learne what due­ties they must perform as superiors, to their inferiors. For the very title of fathers and mothers whereby here they are noted, teacheth them that they must vse the talent of authority which God hath giuen them, with a tender affection to the good of them who are placed vnder them. And loue, if it bée such as the Apostle teacheth it should be, out of a pure heart, and of a good conscience, and faith vnfained, 1. Tim. 1.5 will make men to study and labour by all meanes they can, to bee profitable in [Page 156] their place and calling to others, espe­cially to such as their duety bindeth them to respect and care for.

Q. I see then, that fatherly loue must be in the hearts of Magistrates, or els how great so euer their authority is, such as are vnder them, shall not feele any good or comfort by their gouernment. But what duties doth God who hath set them ouer other, re­quire of them towards such as are committed to their charge?

A. Their first and chiefe care must be to maintaine the truth of the Gos­pell by all meanes they can, and to take diligent héed, that lawes made to that end may duely bee executed. O how carefull was good King Dauid for the building of Gods house? And when it was told him, that not he, but his sonne Salomon should build it, hée made yet great preparation for that worke, and earnestly incouraged hée his sonne to build Gods house, and the Princes to further that building. When Dauid was dead, and Salomon established in the kingdom, one of the [Page 157] first works that he did, was the buil­ding of Gods house.2. Chron. 29.3. 2. Chr. 29.5.2. 2. King. 18.4. Yea Hezechiah in the first month of his reigne, began with reformation of things amisse a­bout Gods house, and most zealously abolished Idolatry. To this end also is the zeale of Iosiah much cōmended in scriptures. By all which we learn, that Princes not only may, but must haue a great care to set forth true Re­ligion, and God requireth this duety of them, that their subiects by them should bee brought to the loue of the truth, and detestation of sinne and all Idolatrie. Great was the forward­nesse of Asa herein and of his people, who made a couenant to seeke the Lord God of their Fathers, 2. Chr. 15.12, 13. with all their heart, and with all their soule: And whosoeuer would not seeke the Lord God of Israel, should bee slaine, whether he were small or great, man or woman. And for the binding them­selues the more straitly to kéepe this statute Lawe, They sware vnto the Lord with a loud voice, & with shou­ting, and with Trumpets, and with [Page 158] Cornets, Verse 14. This care also of Nehemiah and other Gouernours a­mong the people,Neh. 10.29. after they were frée­ed from their captiuity in Babylon, doth notably appeare, how they boūd themselues by Oath, & cursing them­selues (if they did transgresse) to re­forme disorders among them, and to be obedient to Gods Lawe.

A second care must Magistrates haue for the good and quiet gouern­ment of the people, which, that they may performe, they must alwaies fol­low those rules, which Moses from God giueth to the people of Israel: Peruert not iudgement, Deu. 16.19 accept no persons, take no bribes: for bribes blind the eyes of the wise, and peruert the words of the Iust. And else where, Ye shall not do vniustly in iudgement. Leuit. 19.15. Thou shalt not fauor the person of the poore, nor honour the person of the mighty; thou shalt iudge thy neigh­bour iustly. And to bee short, in all their gouernment, they must haue a tender affection and fatherly care that their people vnder them may liue a [Page 159] peaceable and quiet life in all godli­nesse and honesty. 1. Tim. 2.2

Q. What are the duties of Pastors to their flocke?

A. Saint Peter setteth out their duties thus: The Elders which are a­mong you, I beseech, 1. Pet. 5.1.2 which am also an Elder: feed the flocke of God w^ch dependeth vpon you, caring for it, not by constraint, but willingly; not for filthy lucre, but with a ready mind. Now this feeding must be partly by doctrine and instruction, partly by ex­ample of life and conuersation.

Q. By doctrine, you mean not on­ly deliuering of godly lessons, but also exhortation, admonition, reprehensi­on, commination, and all such means whereby godly lessons may be apply­ed to the people.

A. It is very true. And all these things must be done according to that rule: If any man speak, 1. Pet. 4.11 let him talke as the words of God. Keepe the true patterne of wholsome words (saith S. Paul) teaching Timothy how he shuld feed with the word the flocke of God.2. Tim. 1.23. [Page 160] The same Apostle also moueth Timo­thy, 1. Tim. 4.12. to be vnto them which beléeue, an ensample in word, in conuersation, in loue, in spirit, in faith, and in purenes. And he thus chargeth Titus: Aboue all things shew thy selfe an ensample of good workes with vncorrupt do­ctrine, Tit. 2.7. with grauity, integrity. But because al the food that man can giue, either by words or déeds, wil nothing nourish the Soules of the people, vn­lesse our gracious GOD giue a bles­sing therewithall; a faithfull Pastor will carefully follow the Pastor-like patterne that Paul setteth before him in many places, and namely, writing to the Ephesians, when hee assureth them,Eph. 1.16, 17 that he maketh mētion of them in his prayers: that God would giue them his Spirit of wisedome. And a­gaine,Phil. 1.3, 4 I thanke my God, hauing you in perfect memory alwaies, in all my prayers, for al you, praying with glad­nesse. For Prayer of the Righteous (S. Iames telleth vs) auaileth much, Iam. 5.16 if it be feruent: to drawe downe from heauen a blessing vpon the people, for [Page 161] whom the faithfull Pastor is an hum­ble suter. This duty, because in a Minister it is so necessary, both for himselfe, that God wil giue him wis­dome and vtterance, and for his peo­ple, that God will giue them atten­tiue eares to heare, and faithfull harts to receiue the Word, I could not but mention it in this place, although I said before, in speaking of the duties of Gouernours, that all superiours and inferiours must offer this sacri­fice of Prayer one for another.

Q. Now let vs heare somewhat of such duties, as masters owe to their seruants.

A. Out of that which hath beene sayd of the duty of Gouernours to­ward them, ouer whom they are set, that may well be gathered. For eue­ry houshold is a little Common­wealth, as a Common-wealth is as it were a vniuersall houshold. So that to traine them vp in godlinesse, and to be watchfull ouer them, for their ho­nest & peaceable liuing among them­selues, and their faithfull discharge of [Page 162] their duty; should be the chiefe care of the Masters. And as old men haue honour due to them in respect of their age, so must they take good héed y^t they giue no ill example to the younger, by staining their gray haires with lewd­nesse of life:Col. 3.19 and in a word, Husbands must loue their wiues, and not be bit­ter vnto them, 1. Pet. 3.7. And dwell with them as men of knowledge, ruling them with discretion and kind behauiour, not with cruelty or bitternesse.

Q. Now that wee haue heard of the reciprocall duties of superiours, and inferiours, and that a great piece of duty that inferiours owe to superi­ours, consisteth of obedience: It is, I thinke, very needfull to inquire whe­ther Parents, Princes, Pastors, or Ma­sters, must in all things bee obeyed? For it is plaine, Dan. 3. that the three children obeyed not the Kings Commande­ment, (for they would not worship the golden Image) and that which they did therein, GOD deliuering them so miraculously from the fierce­nesse of the fire, did well approue: [Page 163] and the Apostles being commanded to preach no more in the Name of IESVS, sayd plainely, Acts 5.29. Wee ought rather to obey God then man, and prea­ched Christ, not regarding the com­mandement of their gouernors.

A. As it is reason that the Prince should rather be obeyed then the Ma­ster, so is it our dutie, rather to serue the Commander of all Princes and Potentates, then any Prince or Ma­gistrate whatsoeuer.

Q. May Subiects then, if Princes command things which they thinke vnlawfull, repine and murmure? May they as our new masters of Rome now teach vs, the Iesuites, those bloudy politicians, rebell, depose and kill them?

A. In deed so they teach, and so they indeuor to practise too: but God forbid, wee should not detest their wicked doctrine and doings heerein: let vs leaue such Atheisticall axiomes to the wooers of that purple harlot, drunken with the bloud of the Saints, Apoc. 17.6 who care not what Countries and [Page 164] Kingdomes they ruinate, so they may haue any hope to effect their sauage designes, but in all vnlawfull com­mandements: wee obey God, in not o­beying them, and we obey men, in pa­tient induring their punishments, ra­ther then wee would doe that which God forbiddeth. Neither are wee to stir vp mutinies, or incite to rebelli­ons, as the popish Clergie doth conti­nually: but the weapons wherewith wee must resist the violence of vngod­ly Princes, when they command vn­lawfull things, are first, Patience, whereby sometime euen sauage Na­tures are tamed; and Prayer, both that God wil giue vs strength to con­tinue in his holy obedience, and that he would mitigate the rage of all such cruell persecuters.

Q. What reasons doth Moses, in repeating this Law, vse to induce our corrupt nature to obey?

A. Two, the first in respect of the Commandement, which should be of great force to such as account them­selues to be the seruants of God. For [Page 165] if mens Commandements be obeyed, though wee are not sure alwaies wee do well in obeying them: how much more must wee frame our selues to do what the Lord our God commandeth, in which there can bee no danger of sinning? The second, in respect of the good that GODS people should get thereby. For, as the Israelites now ready to take possession of the land of promise, are warned, that if they will long inioy that land and prosper ther­in, they be obedient to their Parents: so, if wee will long and happily haue vse of Gods temporall blessings, wée must truly yeeld this obedience to our Parents, whether by nature, as Fa­ther and Mother, or by calling, as Go­uernours, Pastors, and Masters, or by age, as old men, that they may be mooued by such our dutifull carriage toward them, to pray vnto God for continuance of his fauour toward vs.

Q. But, because this promise is sometime more generall vnto all obe­dience, Deut. 32.47. as By this word you shall prolong [Page 166] your dayes: 1. King. 3.14. and to Salomon, If thou walk in my Commandements, I will prolong thy dayes: Why is it heere a peculiar pro­mise belonging to such as honor their Parents?

A. That disobedient children may know, that they who performe not the duty of honour to them, who vn­der God are authors and gouernors of their life, may looke for no promise of long life, but rather may feare the shortning of their daies, as a punish­ment due to their disobedience.

Q. But how is long life promised as a blessing? Wee see it is full of mi­series, wants, feares, cares, and trou­bles, in so much, that death is many times rather desired then long life. 1. Kings 19 4. E­liah sitting vnder the Iuniper tree, de­sired that hee might dye, and sayd, It is now enough, O Lord, take my soule: for I am no better then my Fathers.

A. Long life is not of it selfe a blessing, because many times wicked men liue long,1. King. 13.11. as the Prophet that de­ceiued the man of God that came from Iudah, 1. Macha. 6.16. is said to be old. Antiochus li­ued [Page 167] 149. yeeres, but the sinner, Esay 65.20 though hee be a hundred yeeres olde, shall be accursed. Yet, because God promiseth long life often as a blessing, no doubt it is so vnto his seruants; but then he so seasoneth the bitternes of this life, with the sweet comfort of his fauour, that not onely their dayes are prolonged, but also as here Moses saith, it goeth well with them: wher­by it commeth to passe, that such doe feele to their vnspeakeable consolati­on, the performance of this promise, With length of dayes will I satisfie him, I will shew him my saluation. Psal. 91.16

Q. But how can it be sayd, the Lord their God gaue them that Land, seeing Ioshua and the Israelites fought many battels, Iosh. 12.24 so that before they could in­ioy the land, they smote one and thir­ty Kings?

A. First, when they went to take possession of that Land of promise, God made the waters of Iordan mi­raculously to giue place,Iosh. 3.17. so as they went ouer dry-shod. Iericho the first Cittie that Ioshua did assault, had the [Page 168] walles thereof battered with no other engines,Iosh. 6.16. then the sound of seauen Trumpets made of Rams hornes, and the shout of the Israelites. When the fiue Kings of the Amorites were discomforted, did not God shew that he fought for them? the Amorites were put to flight: and many were killed in the flight, GOD also cast haile­stones from heauen vpon them, so that moe were slaine so, then by the sword. And y^e it might yet more plain­ly appeare, that the Lord tooke their part,Ioshu. 10. at the Prayer of Ioshua the Sun stood still, that they might haue time enough to pursue their enemies. And the Israelites being scarce well settled in that promised land of Canaan, the Amalekites and Madianites, and all they of the East in number like Grass­hoppers, gathered together against them, Gideon the Captaine of the hoast of Israel, onely with three hun­dred men deuided into three bands, set vpon this great multitude in thrée se­uerall places, euery man hauing a Trumpet and a Pitcher, wherein [Page 169] was a Lampe. The Israelites soun­ding their Trumpets and breaking their pitchers, holding their Trum­pets in their right hands, and their Lamps in their left, cryed, The sword of the Lord, and of Gideon, and stood in their places: so the Lord set euery mans sword vpon his neighbour, and vpon all the host. So all the host fled. Vpon good ground therefore said the Prophet,Psal. 44.3. They inherited not the Land by their own sword, neither did their owne arme saue them, but thy right hand (O Lord) and thine arme, and the light of thy counte­nance, because thou didst fauor them. Yea, God himselfe euen in Ioshua his daies sold his people,Iosh 24.12 Not by thy sword, or by thy bow didst thou con­quer the land of Canaan. So that al­though the people sometime fought, yet GOD so miraculously subdued their enemies vnto them, that it must needs be confessed that GOD gaue them that Land.

Q. Now, let vs heare somewhat of the sixt Commandement, Thou shalt not kill.

A. The words themselues are a prohibition, but out of them we must also gather a Commandement.

Q. But why are the three first Commandements, and this and the rest that follow deliuered negatiuely, or prohibiting the thing that is euill, rather then commanding that which is good?

A. Because through the corrupti­on that is in vs, wee are so prone and inclining to euill, that wee must first learne to eschew euill, before wee can apply our selues to doe good, we must after the counsell that our Sauiour Christ giueth,Mat. 12.33 first make the tree good, because,Mat. 7.18. an euill tree cannot bring forth good fruit. Therefore our Lord God herein teacheth vs, where our reformation must begin: wee must purge out the olde leauen (of sinne) that wee may be a new lumpe, 1. Cor. 5.7 and for this cause are we forbidden to do that which is sinne, that by little and little vnaccustoming our selues from our own waies, we may grow and go on forward in newnesse of life.

Q. But what is forbidden in this Commandement?

A. First all killing with hand, heart, or tongue, and the things that tend to the hurt of any mans person, then also the bereauing him or spoy­ling of his goods, or possessiōs. Third­ly, the Omission of such duties, as tend to the safety or good of other men.

Q. I desire to heare of these points more particularly, and first, of killing with the hand.

A. The killing with the hand is diuersly, sometime it is done bluntly without any care to cloake it, as Cain killed Habel, Ioab, Abner, and Ama­sa, sometime craftily, as Dauid killed Vriah. For though he thought the mat­ter was wittily contriued,2. Sam. 11. so as no body could charge him with it, yet, Nathan the man of GOD told him, Thou hast killed Vriah the Hittite with the sword, 2. Sam. 12.9 thou hast slaine him with the sword of the children of Am­mon. Sometime men murder vnder shew of iustice, & so was Naboth put [Page 172] to death for his Vineyard. A fast was proclaimed, Naboth accused of blas­phemy, the accusation prooued, and he stoned: who could say Achab had any hand in this? Yet was the Prophet Eliah sent from God to examine him vpon this interrogatory,1. Kings 21 19. Hast thou killed and also gotten possession? A lesson needfull to be learned of many Polititians in these daies, who care not by secret practices, to take out of the way any that may hinder their proud attempts. Yet, euen the greatest of them must one day stand & giue ac­count of their doings, before that iust Iudge, to whom no such thing is se­cret, because his Eyes behold their very thoughts, and their very intents, and all the meanes which they vsed are knowne to him.

Q. But how may murder be com­mitted with the heart only, death not insuing?

A. Our Sauiour Christ in ex­pounding this very Commandement, and reprouing the interpretations of the Scribes and Pharises thereof, [Page 173] saith, But I say vnto you, Mat. 5.22. whosoeuer is angry with his brother vnaduised­ly, (that is, without cause or immo­derately, vpon small cause) shall bee culpable of iudgement. And Saint Iohn saith,1. Ioh. 3.15. Whosoeuer hateth his bro­ther, is a murtherer. Enuy is another bad affection of the heart, that wisheth often, sometime also practiseth the death of them whose good successe they grieue at, as wee see in Cain who kil­led Habel his brother,Gen. 4.5. because God better accepted of Habels sacrifice, then of his. This enuious heart is a murdering heart, and was in the bre­thren of Ioseph so cruell, that they had a purpose to kill him,Gen. 37. had not Ru­ben first, and after Iudah perswaded them otherwise. And out of these, or some one of them groweth a third kind of murdering hearts, namely, a purpose to execute their malice and mischiefe, such as was in those aboue fortie men that had conspired to kill Paul, which they could not effect,Acts 23. yet murtherers they were, because they in heart intended murder. And in this [Page 174] sort no doubt many of our Romish-Catholicks, who knew in generall that mischiefe was intended on the 5. of Nouember, when that most inhu­mane and sauage purpose that euer was thought vpon, should haue been executed, and wished in their hearts it might take effect, are cruell & mon­strous murderers. And so are many other who since haue been as bloudy­minded: nay, when are not Papists in these our daies, plotting some or other bloudy designes against this State? As for murthering with the tongue,Mat. 5.22 Christ telleth vs, Whosoeuer shal say, Foole, is worthy to be punish­ed with hell fire: teaching thereby, that if with vnséemely words, we execute the anger that in heart wee haue con­ceiued, we are guilty of breaking this Law, Thou shalt not kill.

Q. But concerning the goods of our neighbour, you say, this prohi­bition may be broken.

A. It is true, yet not because hee that robbeth or taketh from a man his riches, taketh away his life also, but [Page 175] because bringing him to want things necessarie, hee maketh his life bitter and vnpleasant, in which respect the sonne of Sirach saith,Eccle. 34.23. Hee that taketh away his neighbours liuing, slayeth him. Théeues therefore robbing and stealing, are breakers of this Com­mandement. Vsurers, that by their biting gaine vndoo them for the most part with whom they deale. Other by tedious suites and continual trou­ble weary poore men out of their li­uings: and all oppressours, Who beat the people to pieces, and grind the fa­ces of the poore, as Esay speaketh, chap. 3.15. that oppresse the poore, and destroy the needy, as Amos 4.1. chargeth them: all such are guilty of breach of this precept, Thou shalt not kill. Another sort of transgressours of this Law may wéepe and houle, as Saint Iames saith, and why,Iam. 5.4. Behold (saith hee) the hire of the labourers which haue reaped your fields (which is of you kept backe by fraud) crieth, and the cries of them which haue rea­ped, are entred into the eares of the [Page 176] Lord of hostes. God gaue vnto his people a straight charge,Leuit. 19.12. The labou­rers hire shall not remaine with thee all night. Deut. 24.14, 15. Thou shalt not oppresse thy hired seruant which is poore and nee­dy, thou shalt giue him his hire for the day, neither shall the Sunne go downe vpon it; for he is poore, and therwith hee sustaineth his life, lest hee crie a­gainst thee to the Lord, and it bee sin vnto thee. The transgression of this Law in this respect is too common. Poore men, when they haue wrought & wasted their strength in working, cannot get many times their hire at the wéekes end for their sustenance. Yea, poore men many times are forced to take it vp in farre worse penni­worths, then they might haue in the market for ready money. A sin euery whit as crying a sin as not paying the reapers hire in due time, and a plaine breach of this commandement. Take heede then you, that haue the labours of many poore men, not onely of that woe denounced by Ieremie, Iere. 22.13 Woe to him that vseth his neighbour without [Page 177] wages, and giueth him nothing for his worke; but also, of not giuing them their hire in due time to supply their needfull wants: take héed (I say) that not any vnder you keepe backe any thing from them by fraud, which S. Iames chargeth them of his time with. To be short, all kind of cruell dealing is here vtterly forbidden.

Q. You told vs of three sorts of murder, with the hand, with the heart, and with the tongue. Of this last kind of killing I pray you speak some­what.

A. First, vile and reprochfull spée­ches, either to a mans face or behind his backe. And therefore our Saui­our Christ saith,Mat. 5.22 Whosoeuer saith to his brother, Racha, shall be worthy to be punished by a Councell: and who­soeuer shall say, Foole, shall be worthy to be punished with hel fire: by which words his meaning is to teach vs, that this commandement Thou shalt not kill, is broken, by the least signifi­cation of our anger vttered by word of mouth, but that conuicious and re­proachfull [Page 178] termes are a grieuous transgression of this Commande­ment.

Q. Are there any other kind of words, by which we may be thought to kill?

A. Yes, as by reproachfull, so al­so by slanderous words:Pro. 22.1 for if a good name is to be chosen aboue great ri­ches, as Salomon telleth vs, and is better then a good oyntment, Eccle. 7.3 as else­where he teacheth vs: then must the slaundering tongue be a murthering tongue, in that it taketh away a mans reputation, which is as it were the life of a mans name, as well as the hand that taketh away a mans goods, should be iudged a murdering hand, which is before proued.

Q. But without danger of breach of Gods law, a man may reproue sin and lewd life in another.

A. Yes, and so did Eliah very plainely, when hee said to Achab a wicked King of Israel, who charged him with troubling Israel, 1. King. 18.18. I haue not troubled Israel, but thou and thy fa­thers [Page 179] house, in that you haue forsaken the commandements of the Lord, and thou hast followed Baalim. And the Prophet Esay calleth the Princes of Iudah, Princes of Sodome, Esay 1.10. and that people (who iudged themselues a ve­ry holy and religious people) the peo­ple of Gomorrah. Yea, it is the duty of Pastors and Ministers now, as in times past it was of the Prophets, to tell Gods people of their sins,Leuit. 19.17. Thou shalt not hate thy brother in thine heart, but thou shalt plainely rebuke thy neighbour, and suffer him not to sinne: as also S. Paul willeth.Gal. 6.1. But there is great difference betweene slaundering or reproaching, which is heere condemned, and this Christian reprehension much commended to vs by Christ and his Apostles. First, in the roote, for that springeth from the bad affection of a cankred heart: Se­condly, in the manner of reprehen­ding, for it is done sharply and with bitternesse: Thirdly, in the end, which is the discredit and disgrace of them whom wee reproue or slander. But [Page 180] that godly and Christian reprehensi­on riseth from a charitable and louing affection, and concerning the manner, is done in the spirit of méekenes, and the end is the reforming of our bro­ther.

Q. But this sinne of slandering, I would iudge rather to bee against the ninth Commandement.

A. This sinne of slandering is a transgression against two Comman­dements at the least, howsoeuer it bée true or false that a man reporteth, to the hurt of his neighbors good name, because hee doth it of an vncharitable mind, hee is a transgressour of this sixt Commandement. But if the re­ports be vntrue, whether deuised by them which do so report them, or that they haue heard them of others, and without consideration haue rashly published that to the discredit of ano­ther, therein they sinne against the ninth commandement. And because they in so dooing steale away their neighbors credit, which is much dée­rer to a well minded man, then much [Page 181] wealth, and the losse thereof he estée­meth greater, then of worldly goods, such men are also guilty of breach of the eight Commaundement, Thou shalt not steale.

Q. You haue told vs of many waies whereby this precept may be broken, by doing either against the person of anyman or against his goods or name: but how by omission of duties do men transgresse.

A. There are certaine particular duties belonging to particular cal­lings, certaine duties generall be­longing to all. And these particular duties are diuers also, some beeing helpes vnto eternall life, some for the maintenance of this our present tem­porall being here. And first to speake of that which should especially bee ca­red for. If the Ministers of the Word doe not in some measure their duty, in admonishing y^e people of ther danger they are in, by reason of their sin, they breake this Commandement. Thou shalt dye the death (saith God to Eze­chiel) if thou doe not speake and ad­monish Ezec. 33.8 [Page 182] the wicked of his way, that wicked man shall dye for his iniquity, but his blud wil I require at thy hand. S. Paul therfore as he was careful to performe this duty himselfe,Act. 20.31 I haue not ceased (saith hee) day and night with teares, for the space of 3. yeeres to admonish you. So hee chargeth Timothy, to preach the word, to bee instant in season and out of season, 2. Tim. 4.2 to reproue, to rebuke, to exhort with all long suffering and doctrine. And him­selfe feared woe, Cor. 9.16 if hee preached not the Gospell. Then also Parents, ma­sters or dames of families, if they o­mit this dutie in vsing all good means to bring their children and seruants to the knowledge and feare of God, and doe not seeke to whet the word of God vnto them, by carefull and often putting them in mind thereof, as Mo­ses chargeth the Israelites to doe,Deu. 6.7 by omission of this duty they are found transgressors of this Lawe. Magi­strates should by due punishments re­presse bloudshed and all disorders in the Common-wealth; for to that end [Page 183] were punishments commanded. So thou shalt take away euill from a­mong you (saith Moses) that all Israel may heare it and feare, Deut. 21.21. speaking of dis­obedient children, commaunding that they should bee stoned to death. So that as Pastors, and Masters of fa­milies in neglecting the duties aboue mentioned, put the soules of such as are vnder them in danger of beeing hunger-starued, for want of good food; so Magistrates omitting their dutie in punishing especially bloudy and cruell offences, doe incourage offen­ders; nay, strengthen their hands to further mischiefe, and by omission of this dutie, may make themselues ac­cessaries and partakers of other mens faults. Moreouer, if a man hath an Oxe that hath vsed to gore, and the owner is acquainted therewith and knoweth that he is a dangerous beast, and doth not prouide for the safety of other; if that beast kill man or wo­man, the owner of that Oxe shall bee put to death as guilty of the murther, because hee had not due care of his [Page 184] neighbours life. If a man digge a pit or Well, and a beast fall into it and dye, hee that digged the pit must pay for the beast that is dead, by that meanes. If an Oxe that vsed to push kill another Oxe, his owner (if hee knew he vsed to push, or gore) must make restitution.Exod. 21 These lawes be­ing set downe, teach vs, that we must not omit a care of our neighbours life or good, whereby mans life must in some good sort be maintained. Last­ly, the omission of those duties, which our Sauior Christ speaketh of; I was hungry and you gaue me no meate, Mat. 25 I thirsted, you gaue mee no drinke, I was a stranger, and ye lodged me not, &c. is a breach also of this Comman­dement.

Q. Are all then that seeke to haue their wants in such things supplyed, to be releeued for meat, drinke, or o­ther such like?

A. I thinke not. For the vagrant and wandering persons, which with most importunitie seeke for reliefe, first leade an idle, and therefore an vn­godly [Page 185] life (for abundance of idlenesse, Eze. 16.49 was one of the crying sins of Sodom.) Secondly, they are commonly repor­ted to liue most filthily without feare and shame. Thirdly, as they are not any members of the common-wealth wherein they liue: so they are not be­longing to any particular congrega­tion or Church, and the most of them scarcely come at any: Now for such people so hatefull to God and good men, in respect of their lewdnesse, to bee fed and clothed wheresoeuer they come, is nothing els but to cherish and maintaine them in their wicked course, against most Christian and godly lawes. Not to relieue their ne­cessity may be thought a want of cha­rity. Two things are therefore for reformation of these vnchristian dis­orders, to be wished rather (I feare) then hoped for. The one, is the re­straint of this rogueing life with all sharpnesse, the other, diligent and carefull endeuour to set to work such as are able (or els let not him eat that will not labour; 2. Thes. 3.10. and prouision for [Page 186] maintenance of the impotent. And how vnwilling soeuer these vagrants are to be tyed to one place, and there­by doe much hinder the execution of our godly lawes; yet were it the part of them, to whom authority is com­mitted, to combine themselues toge­ther to put in practice such Christian lawes, tending so much to abandon lewdnesse and idlenesse of life, and to doe it with resolution not to be daun­ted or discouraged for any paines. And thus much of the omission of dueties, whereby we may bee made transgressors of this now.

Q. Hitherto you haue spoken of the prohibition: it now remaineth that you speake of the Commande­ment.

A. Christ, who is the best Inter­preter of this law, and of all the com­mandements of the second Table, saith, loue is commanded in them all, Thou shalt loue thy neighbour as thy selfe. Mat. 22 39 And S. Paul affirmeth loue to bee the fulfilling of the lawe.Rom. 13.10 Now loue, if it be vnfained and hearty, not [Page 187] in word or in tongue, but in deed and in truth, 1. Ioh. 3.18. bringeth forth two fruites: The one is a rescuing from euill, the other doing of good to them whom we loue. But to speake particularly of the fruits or effects of loue, it is not néedfull, since wée haue already declared what is forbidden. For as we are forbidden to hurt ano­ther in body, name, or goods; yea, or to think or wish vncharitably to them or any thing belonging to them: so on the contrary, by this commandement we are bound to haue a tender care of the safety, welfare, and reputation of others, as well as of our owne. For the loue wee owe, or at the least should owe to others, must not haue any other measure, then the loue wee beare to our selues. And to be short, as wée will be carefull not to omit a­ny thing that maketh for our safety, wealth, or credit: so carefull must we be to cherish and maintaine these things for other. And thus much for the sixt Commandement.

Q. The seuenth Commandement [Page 188] is also a prohibiting or forbidding of that which is euill. Thou shalt not com­mit adultery. And is adultery onely forbidden?

A. Adultery in the proper signi­fication is, when the husband not con­tenting himselfe with his wife, or the wife with her husband, commit folly with others. But there are besides this many sinnes of this nature in Scriptures vtterly condemned, all which are in this commandement for­bidden. Thou shalt not lye with any beast to be defiled therewith, Leuit. 18.23. neither shall any woman stand before a beast to lye downe thereto: for it is an abo­mination; and the punishment there­of is death both to the man or woman so vnnaturally offending, and to the beast. The sin of Sodom is likewise forbidden;Leu. 18.22 Thou shalt not lye with a Male, as one lyeth with a woman. They must dye the death. Leuit. 20.13.

Q. These are monstrous and beast­ly sins, such as it can hardly be thought that any of Gods people would euer commit, especially that lying with [Page 189] beasts. Neither do I remember that euer I read, that any of the people of Israel were charged therewith in all the Scriptures.

A. True: But we must know that God giueth not this commandement in vaine: but séeing no sinnes are so grosse but that men may cōmit them, vnlesse God by his grace restrain and bridle them, it is néedefull that God should warne them thereof, lest being carelesse and secure, and trusting too much in their own detestation of such sinnes, they might vpon a sudden at vnwares bee taken. But as concer­ning that sin of Sodom, it did cleaue too fast euen to the house of Iudah. For as there were Sodomites in the land in the daies of Rehoboam; 1. King. 14.24. so when Asa, his grand-child, a good King, did his best to put them away (for of him it is written,1. King. 15.12. that He tooke away the Sodomites out of the land:) yet some were left, and Iehosaphat his sonne laboured therein, and as it seemeth preuailed. For,1. King. 22.46. the Sodomites which remained in the days of Asa his father, [Page 190] hee put cleane out of the land. Not­withstanding the care these two good Kings had to abolish that filthy sinne, yet about thrée hundred yeeres after, this sin was crept, not into the Coun­try of Iuda, or city of Ierusalem, but e­uen into the Temple it self;2. King. 23.7. and Iosiah broke downe the houses of the Sodo­mites that were in the house of the Lord. And therfore, how vnnaturall soeuer this sin may seeme to bee, yet was it too well liked of Gods owne people, and therefore in this Com­mandement forbidden, as also all vn­cleannesse of the flesh is of any sort.

Q. What thinke you of incestuous mariages, or the vnlawfull company of neere Kinsfolke?

A. All those are forbidden by the Lawe of God, Leuit. 18. and also ex­presly against this Commandement. For if the sinnes of that nature that are lesse offensiue be condemned ther­by, then much more they which are more offensiue, as Buggery, Sodo­mitry, and Incest are. And concer­ning this last, it is that which Iohn the [Page 191] Baptist reprooued in Herod, and lost his life for it;Math. 14.4 It is not lawfull for thee to haue thy brothers wife. And Saint Paul reprehendeth in the Corinthians, that one should haue his fathers wife. 1. Cor. 5.1 Yea, it is among those sinnes which God punished grieuously in his owne people;Ezec. 22.10 In thee haue they discouered thy fathers shame. Ezech. 22.31. Therefore haue I powred out mine indignation vpon them, and consumed them with the fire of my wrath. As for Adultery,Leu. 20.10 it is not here onely forbidden in plaine words, but also to bee punished by death.

Q. But what say you to fornicati­on, which some account not to bee a grieuous sin? For Martin Chemnizius writing against the Councel of Trent (that wicked cōspiracy of the Romish Church against God and his truth) al­leageth out of one Burchards Canons and rules concerning penance, wherin is appointed for adulterers foureteene yeeres of penance, and to fast, bread and water fourescore dayes: but to fornicators but ten daies penance. In [Page 192] the fourth part of that examination (for so the booke is called) Pag. 72.

A. It maketh no great matter what they say hereof, for they account it more lawfull, then for some to mar­rie, as among other, D. Smith against Peter Martyr; (that is a wanering and vnconstant Weather-cocke, against a graue learned man) according to his poore skill endeuored to defend, that it was better for their Priests to kéepe a Harlot, then to enter into that estate of mariage honorable among all men. Heb. 13.4 But sure I am, that by Gods Lawe fornication was death. For if a man take a Mayd to be his wife, and shee proue not a Virgin, shee must be sto­ned to death.Deut. 22.20, 21. And among other ma­nifest works of the flesh, S. Paul rec­koneth Adulterie, Gal 5.19. Fornication, Vn­cleannesse, Wantonnesse. As there­fore those other monstrous and vnna­turall pollutions and adulterie are a­gainst this Commandement, so is for­nication also.

Q. And is not this Commaunde­ment, Thou shalt not commit adulterie, [Page 193] broken but only by such acts as these?

A. Yes: our Sauiour Christ saith in expounding this very commande­ment, I say vnto you, that whosoeuer looketh on a woman to lust after her, Mat. 5.28 hath committed adulterie with her al­readie in his heart. For the iust it selfe without any action for performance of the same, is sinne. And that a gazing and wandering eye is as a dangerous gulfe or weele to drawe vs by little and little into the bottome of filthy lust, daily experience might teach all men. But this corrupt affection blin­deth mens eyes so, as we are not able to sée our danger.2. Sam. 11.2. For Dauid by his eyes was driuen into lust with Beth­saba. And Ammon his sonne, by be­holding the beauty of Tamar Abso­lons sister.2. Sam. 13.1, 2.

Q. Our eyes then beeing so ne­cessary mēbers as they are, the guides of our waies, and directours in all our businesse, how may wee auoyd the snares of lust?

A. The very next words of our Sauiour Christ teach vs: Where­fore [Page 194] if thy right eye cause thee to offend, Mat. 5.29. plucke it out, and cast it from thee: for it is better for thee, that one of thy members perish, then that thy whole body should bee cast into hell. Not that hee delighteth in the mang­ling of our bodies, but in the subdu­ing of our lusts. His counsell there­fore is, that séeing by our eyes wee may so be deceiued, wee must not let them wander to behold the beauty or comelinesse of men or women, lest they become snares to intangle vs. But turne away thine eye from a beau­tifull woman, Ecclus. 9.8 and looke not vpon o­thers beautie, for many haue perished by the beauty of women: for by it loue is kindled as a fire.

Q. The meaning is, that wee giue no libertie to our eyes to sinne, but should auoid all occasions whereby we might be snared. And as we should be very watchfull for our selues here­in, so should wee bee also ouer other, that are committed to our charge, that we do our indeuour, to restraine their eyes from wandring, for feare they lust.

A. Very true, and therefore wee must neither our selues, nor suffer our children or seruants, to resort to these merriments, or feasts and mée­tings, where there is great resort of youthes. The example of Dina Ia­cobs daughter should teach vs this lesson,Gen. 3.4. how dangerous it is for maids to goe to gaze or wander abroad, for she thereby was defloured. It is ther­fore good counsell that the sonne of Sirach giueth,Ecclus. 7.24. Ecclus. 26 10. If thou haue daughters keepe their bodies, and shew them not a pleasant countenance. If thy daugh­ter be not shamefast, keepe her strait­ly, lest by too much liberty she abuse her selfe. Which counsell, if it were necessary in those dayes, when pride was not growne to that height that now it hath, and for that people who were by all likelihood farre better in­structed in the Law, then either our selues, or our youths are: how need­full then is it now, when youths do to the vttermost of their power, tricke and trim themselues that they may be séene and liked of, and both old and [Page 196] young among vs, are for the most part vtterly ignorant of the very princi­ples of Religion, and of their duty towards God or man. And besides the wanton eyes, there are also in those méetings,1. Cor. 15.33. wanton tongues, And euil speakings corrupt good maners, they are euen as a paire of bellowes to blow and kindle the cole of lust, to make it burne: but Saint Paul char­geth,Ephe. 4.29 Let no corrupt communication proceed out of your mouthes, but that which is good to the vse of edifying, that it may minister grace to the hea­rers. Col. 4.6. Let your speech be gracious al­waies and powdred with salt. Ephe. 5.3 But for­nication and all vncleanenesse, and couetousnesse, let it not bee once na­med among you, as becōmeth Saints. But aboue all things, Idlenesse is a great nourisher of filthy lust, and gi­ueth leasure to the eies to behold and spie out that which is the bane of the soule. And therefore the sonne of Si­rach saith truely,Ecclus. 33 26. Idlenesse bringeth much euill, and as Dauid was by his eyes brought to lust after Bathsheba, [Page 197] so his idlenesse brought his eies to be­hold her. For sending Ioab to fight a­gainst Rabbah a Citie of the Am­monites, himselfe remained at Ieru­salem, and after his noone-sleep, wal­king in his gallery, he saw Bathsheba and lusted after her. It is therefore good counsell that Saint Ierome gi­ueth to Rusticus: Alwaies bee doing somewhat, that the deuill may finde thee occupied. And in obseruing these and such like rules, wee shall if not plucke out our eyes, yet may wee haue an Antidote to preserue our soules from the danger thereof.

Q. You haue taught what is for­bidden in this Commandement, I de­sire to heare what is herein comman­ded?

A. Euen that which S. Paul in these words teacheth,1. Thes. 4.3 4. This is the wil of God your sanctification, & that you should abstaine from fornication, that euery one of you should know how to keep his vessell in holinesse and honor, and not in the lust of concupiscence.

Q. But how may wee performe this?

A. It is a thing hard for man to performe: yet, if wee be willing to do our best indeuour heerein, in diet we must be temperate, in apparel modest, not giuen to garishnesse, and euery new fashion, in our calling painefull, and in reading or hearing of good bookes and godly meditations dili­gent, and in Prayers feruent: If we carefully striue to do these duties, and auoid as is before sayd, these common assemblies and meetings, e­uill talk and idlenesse, God will assist vs in our godly indeuors. And that wee haue great reason to striue ear­nestly to obey this Law, our selues will readily confesse, if wee consider that our calling vnto the knowledge of the Gospell, is to this end, that we should be a holy people vnto the Lord. Secondly, the hurt and danger that commeth by adultery, to body and soule, may make vs both feare and hate that sinne: For, it wasteth the body, in respect whereof, Saint Paul saith,1. Cor. 6.18. Hee that committeth fornicati­on, sinneth against his own body. And [Page 199] Salomon thus aduiseth, Giue not thy strength to women: Pro. 32.3 it consumeth the goods:Pro. 29.3 Iob. 31.12 He that feedeth harlots wasteth his substance. Adultery (saith Iob) is a fire that shal deuoure to destructi­on, and which shall roote out al mine increase. Adde heereto the shame it bringeth in this world, and the heauy iudgements of God euery where in the Scriptures denounced against that sinne, and our owne heart will testifie within vs, that Blessed are the pure in heart, for they shall see God, Heb. 13.4 But whoremongers and adulterers God will iudge.

Q. Hath God giuen vs no remedy against this so dangerous sinne, dan­gerous (I say) in respect of our infir­mitie, whereby we find our selues too prone to fall into it, (it is so naturall vnto vs) and dangerous in respect of the end thereof, which is deserued damnation?

A. Yes, If they cannot abstaine, 1. Cor. 7.9 let them marry: for it is better to marry then to burne. And this estate of mar­riage is not permitted to some kind [Page 200] of men onely, and vnlawful for other, but Marriage is honourable among al men, Heb. 13.4 and the bed vndefiled. As for such as forbid marriage and certaine meats, Saint Paul beeing witnesse, they depart from the faith, 1. Tim. 4.1 2, 3. and giue heed to the spirit of error, and doctrine of diuels, speake lies through hypo­crisie, and haue their consciences bur­ned with a hot iron, therfore such are to bee accounted deceiuers and false teachers.

Q. What learne wee in the eight Commandement, Thou shalt not steale?

A. I first obserue therein the or­der, for after God hath commanded holinesse of life, and as the Apostle speaketh, 1. Thessa. 4.4. to keepe our vessell in sanctification, then hee pro­uideth for goods, teaching vs thereby First, to seeke the kingdome of hea­uen, and the things that belong vnto eternall life, and to let these worldly things bee of lesse account with vs. Then for the words themselues, they are as most of the other are, a forbid­ding of that which is euill.

Q. What is then forbidden here?

A. Al waies wherby others may receiue hurt, that we may gaine: some get by violence and oppression, others by more secret meanes: By oppressi­on also, some more violently, some more craftily. The first sort are they which rob and spoile, and take away mens goods by plaine force: such are all robbers. Oppressours also, who by wealth or other greatnesse, whe­ther by Law or other meanes, get from other that which they haue no right to. Vsurers, also a kind of people not allowed to follow their trade among Gods people, are trans­gressors of this Law: for God by his seruant Moses gaue this Commande­ment, Thou shalt not giue to Vsurie to thy brother, Vsurie of money, V­surie of meat, or of any thing that is put to Vsurie, Deut. 23.19. Againe,Exod. 22 25. If thou lend money, to my people, to the poore that are among you, thou shalt not be as a Vsurer to him, thou shalt not oppres him with Vsury. Yea, there are other yet greater théeues then [Page 202] these, who content not themselues with mens goods, but whole King­domes & countries must be vnto them a prey. And, howsoeuer God in his iustice punisheth wicked men, by great and grieuous sinners, as Tyrus and Aegypt were giuen into the hand of Nabuchodonosor, a great wron­ger of all his neighbours; yet was Nabuchodonosor who subdued them, a plaine transgressor of this Law.

Q. But it may seeme otherwise, for God commendeth his seruice that hee did against Tyre, and seemeth as if hee held himselfe indebted to him for it, but withall promiseth, that hee would giue to him and his souldi­ers, Aegypt for a reward of that ser­uice, Ezekiel 29.

A. True, for that which hee did, was decréed of God, though hee nei­ther knew Gods wil therein, neither cared for it: so that the déed was good, which God also inabled him to doe, (for he could not haue done any thing but as the executioner of GODS wrath against those wicked people) [Page 203] but hee did it with a cruell and ambi­tious mind, and therefore it was not well done. God therefore commen­deth the worke that hee wrought a­gainst Tyre, but in his manner of working it, hee is a transgressour of this Law.

Q. By this which wee haue heard, wee may in some sort iudge of other meanes, whereby men oppresse one another. And this you set downe as most certain, that whosoeuer oppresse others, are transgressours against this Commandement, and may be called cruell theeues. Against such God de­nounceth heauie iudgements, Esay 33.1 Woe to thee that spoylest, and was not spoyled, and dost wickedly, and they did not wickedly a­gainst thee. Esay. 30.12 13. Because you haue cast off this word (whereby I haue admonished you by my Prophet) and trust in vio­lence and wrong, and stay thereupon, ther­fore this iniquitie shall bee vnto you as a breach that falleth, or a swelling in an hie wall, whose breaking commeth suddenly in a moment. For God will not suffer vnpunished the contempt of this his [Page 204] Commandement, Thou shalt not do thy neighbour wrong, neither rob him. But all theeues are not violent, some by more secret meanes deceiue. Therfore Saint Paul in few words forbiddeth both sorts, 1. Thes. 4.6 That no man oppresse or de­fraud his brother in any matter; for the Lord is auenger of all such things. Of oppressours wee haue heard, now let vs heare somewhat of these other who steale by craft.

A. Some of them we call théeues, but many of them though theeues they are, and make it their trade, yet will not they bee called theeues. Of these wee reade as an exposition or Commentarie vpon this Comman­dement, Ye shall not steale, nor deale falsly, nor lie one to another. Vnder these three, stealing, false dealing, ly­ing, may all this sort of stealing bee vnderstood. Stealing is a secret ta­king away of our neighbours goods, whether by night or day. Of this sort are not onely they, whom wee call théeues, but all such as get into their hands some one commodity or moe, [Page 205] which other may not meddle with, but as from them. These Monopo­lies haue alwaies been euill thought of among wise gouernours, condem­ned by the Roman Lawes, and are by experience found to bee very hurtfull to Common-wealths: for by inhaun­cing the prices of such things as they haue ingrossed, they steale away the wealth of the comminaltie. It sée­meth there were such among Gods people in Salomons daies, and how men iudged of them it doth appeare by his words,Pro. 11.26 Hee that withdraweth the corne, the people will curse him. But Amos the Prophet is very bit­ter against them, who, when they had stored themselues with full garners of corne, thought their solemne feast daies appointed for Gods seruice, to be a hinderance to them. For euery minute they iudged an hower,Amos 8.4 5, 6. they longed so much and so greedily after their vnlawfull gaine. But in these our daies such kind of men are so much the worse, because they wil not sticke sometime to prophane the Sab­bath [Page 206] day, to deliuer their commodity & make their gaine, which these men (though bad enough) would not doe, neither was it lawfull for them: for we may sée by Nehemiah, Nehe. 10.31. & 13.15 16, 17, 18, 19, 20, 21. that buying and selling vpon the Sabbath, was vtterly vnlawfull.

Q. What do you think of selling to a day, as it is most commonly vsed now for Corne, Cattell, or any other commoditie: euen for a short time to haue too much increase, and for a lon­ger time much more? Is not this a se­cret kind of stealing?

A. Yes, and that a very vnchristi­an stealing of our neighbours goods. So selling by false waights and mea­sures,Leuit. 19.35.36. Thou shalt not do vniustly in line, in waight, in measure. You shal haue iust ballances, true waights, true Epha, true Hin, that is, both thy great measure of the Epha, and the little measure of the Hin shall bee iust and true. Some steale Land by remouing the bounders, contrary to y^e aduice of Salomon, Pro. 22.28 Deut. 19.14. Thou shalt not remoue the anciēt bounds which thy fathers haue [Page 207] made. For,Deut. 37 17. Cursed be he that remoo­ueth his neighbours marke: and al the people shall say, So be it. Yea, Numa Pompilius, though he knew not these Lawes of God, yet hee so hated this kind of stealing, y^e he decreed it should be no offence to kill him, that would remoue a bounder, as Dionys. Hali­car. reporteth, lib. 2. Some steale their neighbours money, by praising aboue the worth that which they sell, and so perswading them the thing is better then it is, whether Marchants for their wares, or workemen for the worke, which they make many times rather to the shew, then for the profit of the buyer: and to such Merchants the sonne of Sirach addeth Vitailers: There are (saith he) two things, Ecclus. 26 39. w^ch I think to be hard & perilus, A Marchāt cannot lightly keep him from wrong, and a Vitler is not without sin. Yea, the laboring man as it is fil he should haue his wages for his work, so if he worke not truely for his wages, doth but steale the money of him y^t set him to worke. Hee that is slothfull in his [Page 208] worke, Pro. 18.19 is euen the brother of him that is a great waster, either of his own, if he be slothfull in his own businesse, or of his that hires him, if he worke for another, and so is a breaker of this Law.

Q. What shall we iudge of them who neuer thinke they haue worke e­nough for their money, but by all meanes they can, seek to increase and adde vnto other mens toile?

Deut. 25.4 A. God thus commandeth, Thou shalt not mouzell the Oxe that trea­deth out the corne. And Salomon tel­leth vs,Pro. 12.10 that A righteous man regar­deth the life of his beast, to teach vs thereby to be much more merciful vn­to men, and not to sucke out by too toilesome worke the very life of them that worke for vs, as if wee thought men should liue onely to serue our turne. But to rehearse all the meanes whereby wee steale from other men, their goods and possessions, it is im­possible, and therfore I set this down as a touchstone, wherby we may trie whether wee bee faulty or not, that [Page 209] whosoeuer séeketh by other mens losse to inrich himselfe, is a thiefe and a transgressour of this Commande­ment. And yet there is one thiefe more, which, because hee first begin­neth with himselfe, stealing first from himselfe, I leaue to the last place of this kind of theeues: That is, the vn­thrift that spendeth his Patrimony, if hee haue any, or whatsoeuer by his hands he getteth, if he liue by his oc­cupation or labour, in drinking, play­ing, or some vnthrifty course, so rob­bing himselfe of the meanes whereby he should liue: this I confesse séemes to be but a foolish theefe, but a théefe hee is, yea and not in robbing himself only; for hee robbeth others too. For the poorest man if he be maried or kéep a house must thus thinke, that which hee getteth, his wife and family haue their part therein, and so in spending their part hee is a thiefe and robbeth them: If he haue Copie-hold, or frée land, or any inheritance, other whom he leaueth behind, haue interest ther­in, and so the child vnborne is robbed [Page 210] by such vnthrifts. Foolish therefore and false is that which they think and say sometime, that they spend nought but their owne. For they spend that also that belongeth to their family, & to their posterity. And thus much of thefts that are done or committed.

Q. Are there also thefts by omissi­on of duties, which diuers men, accor­ding to their seueral callings ought to performe?

A. Yea, diuers. And first to begin with the greatest theeues that robbe men of the food of the soule. Behold, saith the Lord, Ier. 23.30. I will come against them which steale my word euery man from his neighbour. Now the Pastors that are negligent in teach­ing are theeues of this sort. They al­so who when they teach or instruct their people, beare with mens sinnes, and will not tell them of their trans­gressions, as God commandeth his Prophet, but will rather seeke to please, as the desire of sinners is to sleepe securely in their sinnes,Es. 30.10 as wée may sée. To be short, they may truly [Page 211] be sayd to steale Gods words, which take them from the eyes and know­ledge of men, and in stead therof deli­uer mens traditions; much like the Harlot,1. King. 3.20. which rising in the night stole away the liuing childe from the true mother, and layd the dead child in the roome of it. Next vnto these are Iud­ges, if they iudge not the cause of the Widow and fatherlesse, but either for feare dare not, or because they fauour great ones that are aduersaries to their cause, will not; or for any other worldly respect care not to doe speedy right to them, as their state requireth and the equitie of their cause should moue them to do. This their duty is commonly required of them in the Scriptures, so that I néed not bring particulars of that I say herein. If a man finde a thing and make not resti­tution, it is sin to him;Leuit. 6.3. and therefore a breach of this commandement. And because this, as all other of the Com­mandements require loue: Thou shalt not see thy brothers Asse or his Oxe fall downe by the way, and with­drawe [Page 212] thy selfe, Deu. 22.4. but shalt lift him vp with him. Yea, if thou meet thine e­nemies Oxe or Asse going astray, Exod. 23.4 thou shalt bring him to him again. For the omission of such duties is a breach of this lawe.

Q. Now let vs heare somewhat of the ninth Commandement, Thou shalt not beare false witnesse against thy neighbour.

A. As the last Commandement whereof I haue spoken, restraineth our déedes and actions from doing wrong; so this teacheth our tongues, not to speake any thing whereby our neighbour may be wronged. And in effect it requireth that which S. Paul willeth the Ephesians, Wherefore cast off lying, Ephe. 4.25 and speake euery man the truth vnto his neighbour. For he is called,Psal. 31. The God of truth, and loueth truth (not in word or shew) in the in­ward affection, Psal. 51.6 and therefore would haue vs to walke in the truth.

Q. But being forbid to beare false witnesse against our neighbour, may we do it against others whom we call [Page 213] not neighbours, as the Iewes thinke it lawfull to take vsury of vs, because it is thus prohibited to them, Deu. 23.19 Thou shalt not giue to vsurie to thy brother, and vs they account not their brethren?

A. The word neighbour hath that sence in this place, which our Saui­our Christ taught the captious ex­pounder of the Lawe, in Luke 10.37. as if it had been thus commaunded: Thou shalt not beare false witnes a­gainst any man.

Q. Then teach vs, I pray you, how many waies this lawe may bee trans­gressed?

A. Either by ending matters in controuersie betwéen neighbours, or by false reports or conceits of others or our selues.

Q. How in ending controuersies?

A. Two waies, either when mat­ters are ended by daies-men, or by lawe.Leu. 19.13 For séeing Thou mayst doe no wrong to thy neighbour; but must follow Iustice iustly: that is,Deu. 16.20 in all sincerity, I take this to be a good les­son, both for daies-men, and such as [Page 214] are produced as witnesses before them, whereby, both the one and the other may be taught, better to doe a Christian duty herein, then many do. Witnesses, although they speak not (in such case) vpon oath, yet ought in honesty, nay in Christianity to dis­charge a good conscience, and not to speak vntruly. For if they doe, they transgresse against this law. As for them who as friends are appointed to arbitrate and order such matters, if they be stiffe for a friend, against that which, by witnesses, shall appeare to be truth, and thereupon giue their order accordingly; they then beare false witnes against their neighbour. For all the friendship that a true Christian friend can shewe to his friend in this case, is to take heede that hee bee not wrōged, neither the witnesses words wrested; but if hee yeelde not to the truth, he is a transgressor. As for thē that are broght before Iudges to giue their euidence, because they are sworn to speake the truth, if they doe it not, their fault is much the greater. Thou [Page 215] shalt not doe vniustly in iudgement. Deu. 19.35 Their fault, I say, is much the grea­ter, because they make that al-know­ing God,Pro. 6.19 who hateth the false witnesse that speaketh lyes, and threatneth to be a swift witnesse against such as for­swear thēselues: Mal. 3.5 because such as swear falsly by his name, Leu. 19.12 pollute the name of their God, who is the Lord, who can and wil be reuēged of such transgres­sions, they make him a witnesse of their lyes. And as their offence is hai­nous against God himselfe, so do they abuse the Iudgement seat, the Court of Iustice, drawing the same by their falshood vnto iniustice.Pro. 19.28 A wicked wit­nesse mocketh at iudgement, and the mouth of the wicked swalloweth vp iniquity. For such witnesses hide and kéepe out of sight the truth of the cause which is to be tried, and by that meanes vndoe such as through their false oath leese their right.

Q. As such men by their periurie sin against the third Commandement, so in thus wronging their neighbour, they steale away their neighbours [Page 216] maintenance of his life, and so offend against the sixt and eighth Comman­dement, and therefore may iustly bee hated of God and man.

A. So are they. For as concerning God, it is reckoned vp among the things that his soule abhorreth.Pro. 6.19 And in respect of the wrong that is therby offered to men, God taketh order that among his people, what hurt soeuer a man might haue by a false testimonie, the same should be layd vpon the false witnesse, whether losse of life or any limme, and this without pittie God commandeth to be executed.Deu. 19.21 As for men, in diuers places diuers punish­ments haue bin appointed to such, and all shew a detestation therof. In Scot­land, Keneth a King ordered, that if a man told but a lye whereby another was hurt, the lyer should be disarmed of his sword, & banished out of mens company. The City of Millan in Ita­ly (if the sum of mony were not great, which by forswearing a man sustay­ned) something imitated that punish­ment that God appointed among his [Page 217] people, yet adding this, that such should go about the City 3. daies with a paper about his head, to shew his offence; the second fault was losse of his hand; the third fault was punished by burning to death. The Venetians cut out their tongues that so offended. Francus, the first of that name, French King, made a lawe that such should suffer death. In all which it may appeare, that gouer­nours & magistrates séeing the great hurt that false witnesses wrought in al societies, sought by sharpnes of punish­ment to roote out that euill out of their gouernments.

Q. All such as raise against any man vntrue reports, whereby they may bee defamed or il thought on, are transgres­sors of this lawe.

A. Most certaine. Therfore, Speake not euill one of another, brethren. Iam. 4.11 He that speaketh euil of his brother, or con­demneth his brother, speaketh euill of the law, and condemneth the law, saith S. Iames. The Prophet Dauid profes­seth he will be an enemy to such men: Him that priuily slandereth his neigh­bour, Psal. 101.5 [Page 218] will I destroy. And the son of Si­rach telleth vs what reward the slande­rer may expect.Eccl. 5.15 He that is a back-biter, shall be hated, enuied, and confounded. Therefore, The righteous man hateth lying words, Pro. 13.5 but the wicked causeth slaunder & shame. Such men were so troublesome to Dauid, that he estéemed their tongs sharpned as the Serpents,Psal. 140.3 and Adders poison to bee vnder their lips. I néed not produce the examples out of Scriptures, to shew what euill such men work among neighbors: daily experiēce affordeth too many, and too la­mentable effects that grow therof; how godly men are disgraced, the innocent and spotlesse, in comparison of their ac­cusers, blamed, and holy conuersation is vniustly accused.

Q. But what think you of them, who readily and too rashly giue eare to such reports?

A. They are guilty of transgression of this law likewise.Prou 17.4 The wicked (saith Salomon) giueth heed to false lips, & a lyer harkeneth to a naughty tong. But whatsoeuer thēselues are, such, by list­ning [Page 219] too well to such slanderers, giue more incouragement to them to go for­ward in that wicked course, and there is no doubt such an impression in their own heart of that which they heare so willingly, that in the very perswasion of their heart, they beare false witnesse against the guiltlesse, and condemne too often the faultlesse.

Q. Are there no other transgressi­ons against this lawe?

A. Yes, diuers, Our offence against it is too cōmon in this country. A man bindeth to peace one of whō he standeth in feare of some bodily hurt. The other for the most part for a reuenge, will be content to take his Oath, that hee also standeth in feare of him, though his owne conscience telleth him it is not so. By this meanes, euen against his owne knowledge, he beareth this false witnesse against the other, that hee is a dangerous man, though himselfe be­léeueth it not, yet he séeketh to perswade others therof by his Oath. A gréeuous sin, but too common. Another wil extoll a man (though euill) whom he loueth, [Page 220] far aboue his worth, and whom he mis­liketh wil lode with all disgrace. Salo­mon telleth vs,Pro. 17.15 that hee who iustifieth the wicked, and condemneth the Iust, euen they both are an abomination to the Lord. Esa. 5.20 And Esay crieth, Woe to them which call good euill, and euill good. And all such are false witnesses which God heere forbiddeth. Other transgressions also there are; as these counterfeit foolish, too much made of by many, yea by some great men, & these common players, may slaunder, they thinke, by authority; and the more sa­tyrical that they are, the better they are liked of, and the more they please them­selues too. So this gréeuous transgres­sion, and very vnchristian course of life, commended and approued of some with too much applause, is after some sort warranted to breake this lawe of God. Another sort transgresse in giuing themselues praise,Pro. 27.2 which were fitter to bee done by some other. So did that young man that said, but very vntruly, All these (commandements) I haue ob­serued from my youth. Mat. 19.20 Their own con­science [Page 221] will tell such men, that they beare in saying thus, false witnesse. And herein the Church of Rome doth grieuously offend, deceiuing them­selues and others by transgression of this commandement. They call them­selues Catholicke; it is not their name, it no way belongeth to them. Their church is not catholick, their faith is not catholick; therfore themselues not catholick. Their church, nay not any church can here be catholick truly, be­cause so long as this world indureth, all the members shal not be added to it, and vntill the number bee complete, it cannot bee called catholick properly. And therefore we beleeue that there is a holy Catholicke Church, which in re­gard of the true faith therein taught a­gréeable to the first promise of faith, and doctrine of obedience, which hath con­sent of all ages among the godly, is cal­led Catholicke, but then in déed shall be truly made Catholicke, when it shall haue the whole number added to it. In the meane time also, in respect of the Donatists, who tied their Church to [Page 222] Aphric, the godly called their Church Catholicke, because the members ther­of were in all places, and at all times, and not restrained to any one time or place. As for theirs, I suppose them­selues will be ashamed to say it is ca­tholicke, many points whereof are so newly hatched; yea and some principal points which they hold not yet well a­greed vpon that if they would say their faith is catholick, their owne mouthes and pens would reproue, yea strongly confute them. Howsoeuer therefore, the mouth of the wicked couereth ini­quity: Prou. 10.6 as Papists with the plausible name of Catholicke hide their Idola­tries, Heresies, and Blasphemies: yet shall these patrons of poperie (I doubt not) find by their owne experience, that because they haue said to the Aposta­taes from the faith, Thou art catholick; that is,Pro. 24.24 to the wicked, Thou art righte­ous, the people shal curse them, and the multitude shall abhor them, as already all such, as by the light of Gods word see how damnable and dangerous their doctrine is.

Q. Seeing then, not only such as re­port slanderous things to the disgrace of other, but such also as willingly heare such slanders, and rashly beleeue them, transgresse this lawe: it is very expedi­ent wee should alwaies remember the answere which is made to this question; Lord, who shall dwell in thy Tabernacle? Psa. 15.1.3 who shall rest in thy holy Mountaine? He that slaundereth not with his tongue, nor doth e­uill to his neighbour, nor receiueth a false re­port against his neighbour: so shall wee be free from this grieuous sin of back­biting, which whoso vseth, Psal. 14.11 shall not bee stablished vpon the earth; as God by his Prophet threatneth.

A. It is so, as also Salomon aduiseth, Put away from thee a froward mouth, Pro. 4.24 and put wicked lips far from thee.

Q. What thinke you of the tenth Commandement? Is there any thing forbidden therein, which is not prohi­bited in the other Commandements? For wee haue heard, that not onely the outward action of murder and other transgressions is forbidden, but also the inward affection.

A. In other of the Commandements, not the déed only is forbidden, but also the willingnes or desire to performe y^e same. But here the very motiō to dis­obedience and lust it self, although we giue no consent therto, is prohibited, & condemned as vnlawfull, as the Apo­stle teacheth saying:Rom. 7.7 For I had not knowne lust (to be sin) except the lawe had sayd, Thou shalt not lust.

Q. What then is the vse of this Commandement?

A. It hath many good vses: for first, it serueth for instruction, to teach vs y^e way how to obey the former comman­dements. For, if we withstand the first beginnings of sin, and stop the springs thereof, so as they cannot break forth, and snub the sprouts that come out of the root, not suffring them to haue any growth, we shall find sin much weak­ned in vs, neither will it bee hard by Gods grace to keepe it vnder, so as it shall neuer raigne in these our mortall bodies. Secondly, it serueth for directi­on to reforme the corruption of our iudgement, wherby we oftentimes de­ceiue [Page 225] our selues, thinking we do well, when it is nothing so. Saul said, when he had spared the Amalekites and much of that which belonged to them, which God commanded that he without pitty should haue destroyed,1. Sam. 15 13. I haue fulfilled the commandement of the Lord. That yong man in the Gospel,Mat. 19.20 I haue obser­ued all these things (whatsoeuer loue or duty I owe to my neighbour) from my youth vp: when no man (saue Christ onely) could euer attaine to that per­fection of loue. But here we may learn,Rom. 7.7 that séeing euen Lust it self is a breach of Gods Law, as the Apostle teacheth vs, as before is said; we must neither beléeue such Commentaries of Gods Law, which teach the obedience therto to consist in the outward performance only, as did the Scribes & Pharises,Math. 5.20 whom therefore our Sauiour Christ reproueth, vers. 21.27. neither iustifie our selues in any thing that we can do, seeing perfit obedience is so hard; nay, so vnpossible for man to attaine vnto, so long as we are in the flesh: for these mo­tions vnto sin will euer be stirring, as [Page 226] a root howsoeuer oft stubbed, yet, while it liueth, will euer be sprouting. The third and last vse thereof is, that it is a preparatiue to the performance of a ne­cessary duty, which God requireth of vs: For, God hath created vs excel­lent creatures, indued with reason, & inabled by many good helps, to the end we should by our holy obedience glori­fie Him.Math. 7.18 But an euil tree cannot bring forth good fruit: & such trées are we, if Lust raign in vs, & had are our fruits. Therfore to euery one of vs, who haue a desire that our light so shine before men, Math. 5.16 that they seeing our good works, may glorifie our Father which is in hea­uen. God saith, Thou shalt not Lust. For Lust is as leauen that sowreth and maketh vnsauorie all our actions: The end therefore of this Commandement is,Ephe. 4.22 That casting off, concerning our conuersation in time past, the old man, wee cleanse our selues from all filthi­nesse of the flesh and spirit, 2. Cor. 7.1. and grow vp vnto ful holines in the feare of God: That being sanctified throughout, 1. Thes. 5.23. our whole spirit, and soule, and body, may [Page 227] be kept blamelesse vntill the comming of our Lord Iesus Christ. Vnto which holinesse, that we may truely striue to attaine as wee ought to do, wee must carefully regard this Commandement, Thou shalt not Lust.

Q. It seemeth, that rash wishes for some things which either we see other inioy, or our selues vpon some occasion thinke we want, are against this Law.

A. True: for euen those motions argue a discontentednesse of our owne estate, and a wishing of better then God hath giuen vs.

Q. The seuerall things that we are forbidden to couet, haue beene before handled in the seuenth & eighth Com­mandements, so that heere wee neede not any further declaration thereof.

A. It is so: for that that wée are in them forbidden to do, or so much as we purpose or be willing to performe, we are here forbidden to lust after, or to suffer within vs any motion to accom­plish it.

Q. If Gods Commandements re­quire so strict and holy and perfect obe­dience, [Page 228] that it permitteth not so much as any wandring thought at any time to bee cherished within vs, conside­ring our owne infirmity and weakenes to withstand sinne; nay, our prone­nesse and inclination to fall from our sincerity in performance of our duety; it seemeth it is impossible for any man (CHRIST only excepted, whose con­ception was by the holy Ghost) to ful­fill the lawe.

A. It is so.

Q. Why then are wee blamed as transgressors, if God require more of vs in his lawe then any man (euen the best that liueth) is able to performe?

A. Wee are iustly blamed, be­cause God requireth no more at our hands, then man by his first creati­on was made able to performe. For, the Lawe that now wee haue, was written in the table of mans heart at his creation, and our first Parents to whom it was giuen were inabled to doe it. Now that they through their disobedience, whereof both were par­takers, Eue in intising, Adam in be­ing [Page 229] perswaded, haue lost that ability to doe the good they would and should doe, it is their fault; for GOD crea­ted them good and holy. And as the corruption of bloud, euen by mans laws, disableth all the posterity, when the father hath committed some grie­uous fault:Rom. 5.14 euen so in Adams sin wee are all transgressours. God there­fore, in commaunding perfit obedi­ence, commaundeth no more then of right hee might doe: and wee by our disobedience deserue blame, because it is our owne corruption that disa­bleth vs, that wee cannot doe what wee are commanded; yea and what we willingly would doe, being now regenerated.

Q. VVhat vse then haue wee of the lawe, since we are not able to keep it?

A. It is a true glasse, wherein if we looke without partialitie, we shall behold our selues as we are, that is, sinners.Rom. 3.20 Rom. 5.20 Gal. 3.19. For by the lawe commeth the knowledge of sinne. Yea, by it sinne is made vnto vs more manifest.

Seeing then our selues by the lawe to be far from all hope of saluation, it dri­ueth vs to séek elsewhere to obtain mer­cy, in which respect it may be well cal­led,Gal. 3.24 A Schoole-master to Christ, & not only in respect of the Ceremonial laws which were but figures and shadowes, Christ the truth & the body. For when we sée it vnpossible for the law to saue vs,Rom. 8.3 in asmuch as it is weake, because of the flesh, then must we séeke vnto him, whom God sent in similitude of sinfull flesh, Rom. 8.3 and for sin, by whom also, he con­demned sin in the flesh.

Q. The most cōfortable vse then that we may haue by the law, is not to hope by obseruing or keeping it, to merit at Gods hands the kingdome of glory, as Papists do, being so blinded in conceit of their own works, that they cānot see thē to be vnperfect, being tried by the touch-stone of the law, as in truth they are; but to looke vnto the remedy that God of his endlesse and infinite mercie hath prouided against our transgressi­ons; namely, to the satisfaction which Christ hath wrought. Gal. 3.13 For Christ hath re­deemed [Page 231] vs from the curse of the law, when he was made a curse for vs. But haue wee no other vse of Gods lawe?

A. Yes: it is to vs as to a workman his rule and square, according to which we ought to frame all our actions. And if any thing that we doe, agrée not with this rule, wee must not onely acknow­ledge it not to be right, but to the vtter­most of our power we must indeuour to reforme it according to the rule.

Q. The promises then of the Gospel free vs not from obedience of the Lawe. No; Rom. 3.31. Mat. 5.17 God forbid (saith Saint Paul) that it should so be. And Christ telleth them of his time, Thinke not that I am come to de­stroy the law or the Prophets: I am not come to destroy them, but to fulfill them. So that although the lawe can now bring no condemnation to the godly that are in Christ Iesus: Rom. 8.1 Yet are we still bound to the obseruation or keeping of the lawe of the commandements.

A. This to be true, many answeres that Christ gaue to such as asked what they should doe to inherit eternall life, do plainly proue; for he willed them to [Page 232] kéepe the commandements: To loue God with all their heart, soule, and strength, and their neighbour as their selfe: Yea, after him all the doctrine of the Apostles tendeth to that end; yea, our accusing cōscience when we trans­gresse them, and our excusing heart, when in some good measure wee striue to doe them, is a strong witnesse with­in our selues to testifie, that wee ac­knowledge our selues bound to obey them.

Seeing therefore wee cannot so keepe them as we ought to doe, though God in iustice may require this obedi­ence of vs, & punish our disobedience: Let vs humble our selues in feruent and faithfull prayer, crauing the assi­stance of his grace in some good mea­sure to obey his will, and pardon for our weaknesse and imperfection in do­ing the same, that of his meere mercy, and (by vs) vndeserued grace we may escape deserued wrath, in the day of wrath.