A TREASURIE OF CATECHISM, OR CHRISTIAN INSTRUCTION.  
The first part, which is concerning the moral Law or ten Commandments of Almighty God: with certain Questions and Answers preparatory to the same.  
I have seen an end of all perfection, but thy commandment is exceeding large. PSALM 119.96.  
Every Scribe which is taught unto the kingdom of heaven is like unto an householder, which bringeth forth out of his treasure, things both new and old. MATTH. 13.52.  
LONDON, Printed by Richard Field for Thomas man.. 1600.   

TO THE RIGHT WORSHIPFUL MY SINGULAR GOOD PATRON Sir Nicholas Bacon Knight. AND TO THE LADY ANNE BACON HIS VERY WORTHY and virtuous wife: in all humble and hearty desire of continual increase of every heavenly and spiritual gift and grace, from God the Father, and from our Lord jesus Christ.  
RIGHT Worshipful, right dearly beloved and reverenced in the Lord: the regard of my bounden duty first, and then that persuasion which I have of your favourable goodwill and liking toward me, as also of the joint-willingnesse of ye both, to yield the credit of your names both in and for the profession and furtherance of God's holy Religion and worship, by every good and Christian means in the sight of all men; and finding herewithal, that God of his rich mercy hath by means of your encouragement blessed my poor endeavours, that you might (as I trust) enjoy some fruit of them: these considerations have both incited and also emboldened and confirmed me (though the unworthiest of all the Ministers of God's word, whose wise, faithful, and learned labours are honourable and precious in the Churches and assemblies of Christ jesus among us) to make no doubt of dedicating this book unto you, and of publishing it under the credit and as it were the protection of your names. Desiring hereby to testify my special thankfulness to ye both, and to help both you and yours, and as many others as I might in the right way of the kingdom of heaven.  
How worthy a testimony of such my special thankfulness to you my so right worshipful and beneficial good Patrons, as I have found ye to be unto me; and consequently how worthy your credit and protection, and how profitable a help to further either yourselves or any other in the way of God's kingdom: and chief how this book may be to the glory of God, which above all things ought to be most respected in every enterprise we take in hand, I leave it to be determined by that gracious blessing which God himself of his infinite goodness and mercy, according to his own divine counsel and wisdom, shall vouchsafe to give unto it.  
Nevertheless seeing I do present to you an interpretation of that part of the most excellent Law of the Lord our God, which containeth the fundamental rule and ground of all true wisdom, righteousness and holiness before him; and therewith also a manifold collection of diverse necessary and profitable discourses incident to the same, from the rest of the holy Scriptures of God: such as are the equity of the same most holy and righteous Law; the curses threatened against the transgressions thereof; the blessings promised to all perfect obedience, not only in general, but also concerning every particular commandment of the Law; with a declaration likewise of the only perfect obedience of our Saviour Christ to all and every commandment; and of our own perfect disobedience, as well in corruption of nature, as in error and transgression of life, until we be engrafted into Christ, and sanctified by the holy Ghost: as also after we are so engrafted, sanctified and renewed unto God, that our obedience at the best, is only (as we may say) inchoate and but begun, always in this life remaining still unperfect; so that it is of grace only through our Lord jesus Christ, and not by worth and merit, that either it or ourselves are accepted with God. Finally, seeing the excellent uses of the Law of God in all these respects, are here presented unto you, and that in such sort, as all these points have not been so fully gathered together, as it were many labours into one, as, by the grace of God, ye shall find them here gathered and sorted to your hands, all tending to instruct us to true humiliation in ourselves, that we might most happily rejoice and glory in the Lord, and be partakers of his glory in the end. I have now good hope upon the premises, that with your favourable construction of all things, and without just offence to any other, I may in such modesty as may well beseem an humble servant of God, desire ye to esteem this book, as worthy for the Lords cause, not only that countenance and safeguard which your worthy names and credit may procure it, but also your very diligent and careful reading, perusing and pondering of it; as that treasure which God would have in special manner weighed out, tendered, and appropriated to you.  
I beseech ye therefore, right Worshipful in the Lord, receive ye this writing, not so much from me unworthy poor wretch, as from the gracious good hand of God, who hath (as I trust) prepared and furnished it from the treasury of his riches, for the spiritual enriching of your souls to his heavenly kingdom; as a fruit and blessing upon you, for your special favour to me, and other his servants for his sake; how frail and earthen soever the instrument is, which it hath pleased him to use in this ministery & service toward you. And for the same cause also do I humbly beseech ye, to make the best spiritual gain of it, to the uttermost of that, whereunto it may possibly be improved by you.  
To this end, as I began, so do I still, and by God's grace shall so long as I live, as humbly and instantly as I shall be able, beseech God our heavenly father, who only hath the full treasury of spiritual riches, fully sufficient for all that be his; that it may please him of his bounteous mercy, more and more to replenish you and yours, with all heavenly graces, blessings and comforts, until ye may together with the rest of his Saints, attain to his everlasting kingdom of glory, even for his most dear son our Lord jesus Christ his sake, of whose fullness only we must all receive, even grace after grace, whatsoever we receive.  
To him therefore together with the Father and the holy Ghost, one only true God, almighty and most wise, most righteous, and most merciful ●●●nall, infinite, and incomprehensible, be all ble●●●ng and thanks, all praise, honour and glory both now and for evermore. Amen.  
Your worships in the Lord most bounden: ROBERT ALLEN.   

TO THE REVEREND AND LEARNED EXAMINER'S and Readers, humble and hearty salutation in Christ.  
IT may well be (Reverend fathers and loving brethren in the Lord) that your grave and godly minds being justly settled in prejudice against all vainglorious or unadvised & needless attempts to write and publish books (as against that wherein the vain and curious mind of man will always be restless, and so without restraint would put the Reader to much causeless and fruitless weariness) ye will at the first view require a reason, both of this book, and also of the title of it. Of the book, why it should be published after so many excellent books already set forth of the same argument, whereby it may seem to be a superfluous attempt. Of the title, how it may beseem the modesty of him who offereth it to examination, seeing albeit he cannot but confess of himself, that he is in truth a very poor man, yet may be suspected to make boast of great wealth, and thereby to fall under the rebuke of that holy Proverb which saith: There is that maketh himself rich, and hath nothing. Which surely were a foul fault, specially in the Church of Christ, and concerning the holy matters of God; and the same also in a time of great learning, & in the clear light of the Gospel, wherein vain boasting and beggary cannot possibly be concealed and hid.  
To either of these demands, or secret and sudden conceits of the mind (seeing by the Law of God concerning the ordinary gift of prophesy and interpretation of the Scriptures, The spirits of the Prophets are subject to the Prophets) I think it my duty to bewray and utter unto you the secrets of my thoughts, so far as your wisdoms, and the cause itself may seem to require at my hands; that so the honour of the judgement, may in a lawful course of proceeding, be committed unto you.  
Touching the first therefore, what may better beseem me for answer, than (that being myself entreated, first by some such, whose request could not but thus far prevail with me) that I should humbly refer the present book to the examination of you, who beside the gift of spiritual discerning, have a special power and authority, to determine whether it befit that it should be published or no. To you therefore I refer it, not desiring the publishing of it, unless it may be found meet to have entertainment and allowance among the books of the same argument: as that, which having received great help from the former, may yield at the least some little help, to such as (answerable to the greater measure of their gifts) shall write yet more exactly of the same most excellent points at any time hereafter. As touching myself it shall suffice me, that I have offered it to your godly considerations, tendering herein the best duty I could both to you and those that so desired and encouraged me, in the behalf of God's glory, and the benefit of his Church, as they were in their own hearts persuaded.  
And now concerning the title, although peradventure it may seem to be prefixed with a mind, to make some vain boast of an imagined excellency to be in this book above others: I do likewise humbly desire that it may not so be misconstrued; but first according to that common use of titles, whereby each book is distinguished from others, and specially from those of the same argument; and then in respect of the doctrine itself, rather than of the manner and form of the delivery, and contriving or digesting of it; according to that which the Spirit of God saith of the most excellent Law of God, and doctrine thereof, that it is more to be desired then gold: yea, than much fine gold, and more earnestly to be sought and searched after, than any other jewel or treasure whatsoever beside.  
In hope therefore that it shall be so interpreted of you, and nothing doubting of your ingenuous and incorrupt judgement of the whole book, I do willingly offer it to be read, tried, and examined of you: hearty praying God by you, to give that judgement and success, which he himself in his most excellent wisdom shall best approve of. To whose most gracious direction and blessing in all things, I do both heartily and dutifully commend you.  
Yours in the Lord unfeignedly desirous to learn of all, that so happily he might be fit to teach some: ROBERT ALLEN a Minister of the word of God.   

A TREASURIE OF CATECHISM. The first part.  
WHat is Catechism, I mean as touching the Christian exercise and practise thereof?  
The Christian exercise of Catechism is a familiar, plain and orderly teaching of the grounds and principles of Christian religion by word of mouth from the holy Scriptures of God, with requiring an account of that which hath been taught, by questioning and conferring with the hearers from point to point.  
To catechize is, according to the signification of the Greek word Catechaeoo, to teach by sound of voice. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Of the later part of the which Greeke word cometh the word echo, familiar in our English tongue, which signifieth a resounding of the voice.  
This word of catechizing is used generally for all kind of information by hearsay, as we use to speak. Act. 21.21.24.  
It is used for preaching of the word, whether by continued oration, or by this breaking off or division of speech, by question and answer. Gal. 6.6. Let him (saith the holy Apostle) who is taught in the word, make him that hath taught him partaker of all his goods. The Greek word there used is this of catechizing, as though we should read it thus: Let him that is catechized, etc.  
So likewise Act. 18.25. and Rom. 2.18. and 1. Cor. 14.19. I had rather speak five words that I might be understood and instruct (or as the Greek word is) catechize others, than ten thousand words in a strange tongue. Read also Luke 1.4. For as much as many have taken in hand, etc. It seemed good also to me (most noble Theophilus &c.) to write unto thee thereof from point to point, 
What Catechism is,  That thou mightest acknowledge the certainty of those things whereof thou hast been instructed. The Greek word is here also catechized. Answerable to this is the Hebrew word chanac, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which noteth the teaching of the principles of religion, according to that we read Pro. 26.6. Teach a child in the trade of his way, etc. And hereof did Henoch bear his name, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chanoc.  as one taught from his youth, or dedicated unto God. Gen. 5.18.  
Such an order and form of doctrine by preaching and catechizing which we speak of, is pointed at by the Apostle Paul, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a form of doctrine.  Rom. 6.17. expressed by a word borrowed from the making of an impression by a stamp or seal. And chap. 2.20. by other words, signifying an information, or method and way of informing the mind with knowledge, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. an information of knowledge. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a preparation of wholesome words or doctrine.  by representing as it were the form and fashion of it in a clear glass. And 2. Tim. 1.13. he compareth it to a pattern, the work of a skilful and expert painter or drawer, which setteth out that which he intendeth, by a full and lively portraiture.  
It is compared also to feeding with milk, & not with strong meat, Heb. 5.12.13.14. and to the laying of the foundation of a building, as it followeth in the next chapter of the same Epistle, verses 1.2. Of this building Christ only is the foundation; yea the whole building ariseth to perfection in him 1. Cor. 3.11. and Ephes. 4.11.12.13. And therefore also all the instruction of Christian catechizing is to be fetched from the holy Scriptures, seeing they alone as Christ himself saith of them, do truly testify of him. joh. 5.39.  
The practice or exercise of Catechism is either in a more large or shorter manner: but the largest Catechism must be an abridging as it were and contracting of the whole Scriptures of God, for the more easy and ready help of the learner.  
Conference by wise and discreet questioning and answering about any one point is very profitable; for it discovereth the secret error and ignorance of a man's judgement, it layeth open the evil lust and affection of the heart, yea through the blessing of God it informeth the judgement, it reformeth and bettereth the affection, it quickeneth both judgement and affection to the actions and duties of a godly life, according to the particulars which are conferred upon. 
The reasons of this exercise.  How much more profitable than must not a more general and orderly conference prove in process of time? And thus we see what catechizing is: and that there is great profit in the exercise of it.  
But show you more fully as you have been further taught what the reasons are why this exercise of catechizing should be in use among the people of God.  
The first reason may justly be the commandment of God, who requireth it as a special fruit of that pure, fervent and constant love, which we do most boundenly owe unto them.  
secondly, the love which all Christians ought to bear to their children, even for the lords sake; to the end they may be his instruments to deliver them from their natural ignorance & profaneness, to preserve them from errors and heresies, yea from the everlasting destruction of their souls, specially in these last and most dangerous days, wherein all iniquity both of doctrine and life doth exceedingly abound.  
Thirdly, the care which all aught to have for the propagation of the truth of holy doctrine, and of the practice of God's pure worship to posterity.  
Fourthly, the example of the true Churches of God, both former and latter, in the most pure times of the worship of God.  
Finally, the blessing of God, which always accompanieth this holy care of planting, cherishing and propagating the same true knowledge and worship of God: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to whet or sharpen as men do their arrow heads or other weapons & instruments, that they may more easily pierce & enter: as Deut. 32.41. And thereof cometh Scheminah for a common speech or talk: as Deut. 28.37. & 1. King. 9.7. and 2. Chron. 7.20. joined with Maschal a proverb as Synonyma.  as on the contrary his heavy curse & vengeance, which falleth upon all corrupters or despisers thereof.  
For the commandment of God, read Deut. ch. 6. verses. 4.5.6.7.8. and chap. 11.18.19.20.21. In the former of the which places ver. 7. the Hebrew word Schanan Englished to rehearse, signifieth properly to whet, noting and implying thereby such a rehearsing of the commandments of God unto children, as by the often applying of them to their capacity they may most commodiously enter and take place in their hearts. The which can no way better be done then by an orderly & familiar questioning with them upon the same. Read also Psal. 78.1.2.3. & Ezek. 16.20.21. where the Lord vehemently reproveth Parents for their unfaithfulness to him in the wicked and ungodly education of their children.  
Touching the love which all Christian Parents ought to express toward their children, this way above all other; read Ephes. 6.4. And for a lively pattern of this love behold diligently how the practice of it is represented in the whole book of the holy proverbs of king Solomon. The necessity whereof is also in that book notably declared in many places; because foolishness is naturally bound in the heart of every child, and because they are in further danger to be hardened and made more bold unto sin by the example and encouragement of ill company, such as seek to corrupt youth, etc. Neither doth the Lord ordinarily save any that come to years of discretion but by means of catechizing and instruction, whereby they come to that knowledge which is unto salvation. john. 17.3.  
Now for the care of propagating the true Religion of God to posterity, that it ought to be in all Parents and progenitors, read Genes. 18. verses. 18.19. where we have the very memorable example of Abraham the father of all the faithful. Read also Deut. 4.9.10. the commandment of God. 
Symphorissa with her 7. children in the 3. persecution. Likewise Sophia with her three children. Felicitas with her 7. children in the 4. persecution. A woman of Syria with her two daughters in the 10. persecution. A woman of Antioch with her little child, who answered the tyrant, that he had learned religion from his mother's breasts. Athanasia with her 3. daughters, etc. Read in M. Fox Acts and Monuments.  And Psal 78.5.6.7. In which place even from the beginning of the Psalm, we have a further testimony of that example wherein the ancient Church of God among the jews hath gone before us.  
And for later times, read. 2. Tim. 1.5. and ch. 3.15. and Heb. ch. 5.12.13.14. and ch. 6.1.2. Neither after this, could the Martyrs even holy women in time of persecution have prepared & animated their children, yea even their tender daughters to suffer with them very cruel torments, had they not been diligent, even from the breasts as it were, to have catechized and instructed them in the knowledge and faith of the truth of God. And now last of all, since the breaking forth of the light of the Gospel from under the black cloud of Popish ignorance, all Churches reform are in this point notable examples for their mutual comfort, and so shall remain to provoke all God's children to the end of the world, to be worthy Imitators and followers of them. In which respect Caluin that worthy instrument of God in his Commentary upon the 22. Psal. upon these words vers. 30.31. The seed (both of high and low) shall serve the Lord: it shall be counted (unto him) for a generation. They shall come and shall declare his righteousness unto a people that shall be borne, because he hath done it: he gathereth this excellent doctrine, that the care and endeavour of propagating true doctrine is enjoined unto us, 
Cura & studium propagandae verae doctrine nobis iniungitur, quo post mortem nostram superstes maneat. Nam quum hoc pijs omnibus commune tribuat officium spiritus sanctus operam dare instituendis liberis, ut nova soboles ad Deum colendum sisccedat; summae turpitudinis damnatur eorum ignavia, quibus Dei memoriam aeterno silentio obruere nulla religio est: ut per eos non stet quò minus intercidat. Promiscuè monentur omnes operam hanc gratissimam esse Deo, si nomen eius transmittere studeant ad aetates futuras.  to the end it may continue and (as it were) survive us, after that we be dead. For (as he saith further) in so much as the holy Ghost layeth this as a common charge upon all that are godly minded, that they be diligent in teaching their children, to the end a new offspring may succeed in the practice of God's worship: most shameful is their lubberishnesse, who are so profane, that they care not though the memorial of God be for ever suppressed, and that for any thing they will do, it should be so far from continuance, that it should utterly fall away.  
And Psal. 78. upon the 5. and 6. verses: he doth likewise very worthily observe, that from these words of the Psalm, (God hath commanded that fathers should teach their children: That the posterity might know his Law, & the children which should be borne should stand up and declare it to their children &c.) All (saith he) are generally advertised, that they perform a duty most acceptable to God, whosoever do carefully endeavour to set over his name, (that is to make him truly known) to the ages to come.  
Finally, as touching the last point of the answer, that is, concerning the blessing of God following this careful endeavour: read Deut. 28.1. etc. 14. Read also Psal. 67. and john. 9.31.1. Tim. 4.8. There are many such like testimonies. And on the contrary for God's curse upon the neglect hereof: read again Deut. 28. verses. 15.16. etc. & Psal. 78. from the 8. ver. There are likewise many other such like places of holy Scripture. Yea examples also of God's fearful judgements. 2. King. chap. 2.23.24. and chap. 17. of the same book. And Psal. 106.37.38. etc. But these for the present shall suffice. Let us now proceed.  
Which are the parts or most general heads and grounds of Christian Catechism?  
They are these two: the moral Law or ten Commandments of almighty God, and the Gospel of our Lord jesus Christ.  
It is true: for the moral Law or ten Commandments, they are a brief sum of the old Testament, in so much as the ceremonial and judicial laws of God are but as it were appendices or appurtenances to those which are moral. 
The parts.   
And the Gospel, that is to say, the glad tidings of salvation, containing the Articles of our Christian faith, it is as one may say an abridgement of the New Testament. Whereunto belongeth the doctrine of the Sacraments, which are as signs and seals annexed to the Gospel, etc.  
We begin with the Law of God, not that we hold it the only right and necessary course of catechizing. For God as it pleaseth him doth sometime enlighten, call and renew those that be his, not by humbling or casting them down at the first, as he did Saul, & as we read of Martin Luther etc. by the terrors of the law in the sight of their sins, and of that horrible damnation and vengeance due to the same; but by giving them (notwithstanding they are grievous sinners) a comfortable sight and sweet taste and feeling in the apprehension of his rich and tender mercies, touching forgiveness of sins through jesus Christ. And accordingly is the doctrine diversly fitted and disposed in the holy Scriptures themselves. For sometime the instruction proceedeth from the discovery of sin & of the corruption of nature, as God dealeth with Adam in the beginning, & our Saviour Christ with Nicodemus in the Gospel, & Paul in his Epistle to the Romans: sometime from the blessings, as God with Abraham, and Paul to the Ephesians, sometime from the curse, as jacob with his sons at his death: sometime from both jointly and expressly, as Leuit. chap. 26. and Deut. chap. 27, and chap. 28. or at the least inclusively, as john the Baptist & our Saviour Christ: Repent & amend, for the kingdom of God is at hand.  
Nevertheless, let us wisely mark, & we shall see that which way soever God giveth an entrance into his kingdom, either by terror or by comfort, yet he doth afterward school and nurture them both ways; he sometime laying to their consciences the greatness of their sins and just deserved misery by the rebukes of the Law, & so driveth them to Christ & the comforts of the Gospel; & then again from Christ in whom their souls are refreshed, to more care and conscience of better duty than before, in obedience to God's Law, least comfort should hide itself, and trouble and discomfort should return more uncomfortably than before. So that we ourselves shall find by experience that there is a continual and necessary use successively both of the law and also of the Gospel, 
Questions preparatory to the Law.  partly because of the dullness & hardness of our hearts, lest we should wax wanton against the Lord and profane his mercies; and partly because of the weakness of our faith and failings in repentance: lest we should be driven to despair of God's mercy, beholding the strictness and perfection of his glorious justice.  
And yet, seeing humiliation by the Law is for the ordinary course more fit for us, howsoever the joy of the Gospel is more agreeable to the bounty of God's grace and mercy: and seeing Christ came not to call the righteous but sinners to repentance, & therefore saith, Come unto me all ye that are weary and laden: therefore let us hold our purpose to make our entrance into the doctrine of Catechism from the law. The reason whereof shall yet further appear hereafter; yet so, as by the grace of God we will never be contentious herein.  
In the mean while let us consider of the answers to certain questions profitable to prepare the way thereunto, as also to the whole doctrine of Catechism.  
I demand therefore first, what every one of us ought both first of all in order of time as most necessary, and chief also as being most worthy above all other things, to seek and labour after all the days of this short and transitory life of ours?  
Rightly to know, believe, love, fear, serve and worship God in Christ jesus, to the glorifying of his name in this present evil world, that we may be glorified of him and with him for ever in his heavenvly kingdom in the world to come. 
Mat. 6.33.  For so is the commandment of our Saviour Christ: 
john. 17.3.  First seek ye the kingdom of God & his righteousness. And again, This is life eternal, to know thee the only true God, and him whom thou hast sent jesus Christ.  
Have we such knowledge & good disposition as you speak of by our own natural inclination?  
No: for it is written, The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: 
1. Cor. 21.14.  neither can he know them, because they are spiritually discerned. And again: 
2. Cor. 3.5.  We are not sufficient to think any thing (pertaining to the kingdom of God) as of ourselves.  
The Greek word (icanoi) may well be Englished, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and that also more significantly to the purpose of the Apostle: 
Natural knowledge insufficient.  We are not fit, nor have no aptness, etc.  
But can we not by the light of our natural understanding know God, by looking as it were in a glass, upon that wisdom and power of his, which shineth in his creatures: nor be sufficiently provoked by his accustomed goodness powered forth upon us in them, to know and believe in him, to love, fear, worship, and serve him, to his honour and glory, and to our own salvation?  
No neither: but we are so much the rather left without excuse before God: because we, through the dimness of our natural sight, knowing him but weakly and unperfectly by his creatures, cannot, neither are desirous to bend our hearts and minds worthily to glorify him as God.  
It is true: for so the Apostle Paul teacheth, Rom. 1.20.21. and 1. Cor. 1.21.  
I ask therefore, where that knowledge and faith which is sufficient for salvation, and to the perfect guiding of us in the right way of glorifying God here in this life, is to be found?  

Deut. 4.2. Pro. 30.6. Psal. 105. 2. Tim. 3.15.  Only in the holy Scriptures and written word of God: whereof it is said: Thy word is a Lantern to my feet and a light to my steps. And again, the holy Scriptures are able to make us wise unto salvation, through the faith which is in Christ jesus.  
Which are those holy Scriptures you speak of?  
The books of Moses, the Prophets, and the Psalms, in the old Testament, and the writings of the Evangelists, and Apostles of our Lord jesus Christ in the New.  
So indeed doth our Saviour Christ divide the holy Scriptures of the old Testament, Luke 24.44. How many are the books of Moses?  
They are five.  
Which are they?  
The first is called Genesis.  
The second Exodus.  
The third Leviticus.  
The fourth Numbers.  
The fift Deuteronomy.  
Which are the books of the holy Prophets?  

First there are four more larger than the rest. 

Isaiah. 
The holy Scriptures the only ground of Catechism, and which they be.   
jeremy.  
Ezechiel.  
Daniel.    
And then there be other twelve, which are called the lesser. 

Hosea, joel, Amos,  
Obadiah, jona, Micah,  
Nahum, Habbakuk, Zephaniah,  
Haggai, Zechariah, Malachi.     
Malachi being the last of the Prophets endeth his prophesy with foretelling the coming of john Baptist, wherewith the Evangelists do begin the writings of the new Testament. And thereby it appeareth, that both the Old Testament and the New, are one entire Scripture, given by the same Spirit. But we must needs understand more under the name of the Prophets than these 16. which you have already rehearsed, or else the division of our Saviour Christ should not comprehend all. Show therefore furthermore how many be remaining of them, and which they be?  
There are also 16. books of them, that is to say, 

One of joshua.  
One of judges.  
One of Ruth.  
Two of Samuel.  
Two of the Kings.  
Two of the Chronicles.  
One called Esra.  
Another Nehemia.  
The book of Esther.  
The book of job.  
The proverbs of King Solomon.  
Ecclesiastes, or the Preacher.  
And the Song of Songs.    
Of the Old Testament the book of the Psalms only remaineth, the which in the Hebrew is divided into five parts: How many are of them in all?  
The whole number of them is one hundredth and fifty.  
These are the holy Scriptures of the Old Testament: show likewise which be the books of the New Testament; and first how many are the writings of the Evangelists? 
Which be the holy Scriptures.   
They are four, which be called after the names of those that wrote the most joyful History of the Gospel of our Saviour Christ.  
Who are they?  
Matthew, Mark, Luke, and john.  
Of these holy Evangelists, Luke wrote also the book following next after them, called the Acts of the holy Apostles: and john the last book of the New Testament called the Apocalypse or Revelation of john the divine.  
But beside these writings of the New Testament, there are one and twenty several Epistles or letters contained in the same, which partly the same Apostle john, and beside him, some other of the Apostles and holy ministers of the Gospel wrote, entitled either to whole Christian Churches, or to certain particular Christians, of special calling and note in the Church of God. Show which those Epistles or holy letters are?  
Of the Apostle Paul, who wrote specially to the Churches of the Gentiles, 

We have one written to the Romans.  
Two to the Corinthians.  
One to the Churches of Galatia.  
One to the Ephesians.  
One to the Philippians.  
One to the Colossians.  
Two to the Thessalonians.  
Two to Timothy.  
One to Titus.  
One to Philemon.    
Next unto these is one written more specially to the Christians of the jews, called the Epistle to the Hebrews, without any name of the writer of it.  
And some other of the Apostles, who wrote indeed for general instruction both of jews & Gentiles, in which respect their Epistles are called general: we have 

One of james.  
Two of Peter.  
Three of john.  
And one of jude.   Nevertheless james and Peter write with special direction to the Christian jews.  
This well agreeth to Peter, who was the Apostle of the Circumcision, that he should write to the jews, as it doth unto Paul to write specially to the Gentiles, seeing that he was the Apostle of the uncircumcision. And thus we see which are those holy Scriptures both of the Old and New Testament, which above all other writings have this chief and most honourable prerogative ascribed unto them (according to that which was answered) that they only are able to make us wise unto salvation, and to guide us perfectly in the right way of the holy worship and service of God, to the glorifying of his name here in this present world.  
What is the reason hereof?  
Because these holy Scriptures only, are in most singular manner, and more immediately than any other writings, given by God himself, either by the ministery of Angels from heaven, in the hand of a Mediator which is Christ jesus the eternal son of God; or by the same Mediator himself, manifested to the world in the nature of man, or else by divine inspiration in the ministery of men like to ourselves, though specially chosen and sanctified of God to be his most holy Scribes and Secretaries to the same end.  
What proof have you for these things?  
In the 19 verse of the 3. chapter to the Galatians, and in the 2. verse of the 2. chapter to the Hebrews: also in the beginning of the same Epistle in the 1. verse: and in the 2. Epistle to Timothy the 3. chapter, 16. and 17. verses: and in the 2. Epist. of Peter, the 1. Chap. from the 16. verse, and so forth to the end of the chapter.  
Let us peruse these places, turning to them in our Bibles. But that we may go forward: How are the holy Scriptures to be used of us, that we may have the knowledge and faith of them, to the end that we may give glory to God, and obtain salvation by the direction and comfort of them?  
We are most reverently and religiously to acquaint ourselves with the often reading of them, and hearing them read, and calling upon God by earnest prayer, that he would give us the right understanding of them.  
Yea this is to be done both publicly and privately.  
What are we principally to observe in reading of them?  

How the holy Scriptures are to be read and marked.  The orderly course of the holy Story, how one thing followeth another in order of time, and therein chief how both the Law of Moses, and also all the rest of the Prophets, do give one concordable and consonant witness unto jesus Christ: concerning his nature, his tribe, his person, his office, by doctrine, types, figures, and prophecies. And again, how all things, written, taught, prefigured, & foretold in the whole Scriptures, have had their full accomplishment and blessed effect from time to time in their proper seasons.  
But have we nothing else to observe in the reading of the holy Scriptures?  
Yes: for beside the doctrine of faith, and the undoubted confirmation thereof, we are with like diligence and reverend regard to mark all holy instructions for good life, with the promises of all kinds of blessings belonging thereunto: and likewise all warnings against sin and the threatenings thereof: and therewithal also the good examples of the godly, and their blessed ends, for our encouragement, to live as they have lived: and the evil examples of the wicked, and their cursed ends, that we may avoid their ways.  
These things indeed are very good and necessary to be observed in the reading of the holy Scriptures: but here a scruple or doubt ariseth: If the holy Scriptures only be able to make us wise unto salvation, and to guide us in the right way of glorifying God: what is to be thought of other good books and godly writings, whether we inquire of those which be called Apochriphas usually bound in our Bibles, or any other written by godly and learned men heretofore, or now last of all in these our days?  
They may be greatly profitable, as helps for our weakness, if good discretion be used in reading of them: that is, if too much time be not spent that way from the reading of the holy Scriptures themselves; and if we try all other writings by the holy Scriptures, which alone in matters of salvation have authority and credit of themselves, and no other further than they do agree with them, and so have allowance from them. For the ground & perfection of the knowledge of God and our own salvation, is only to be found in them.  
To this purpose that is worthy to be diligently noted, 
How the holy Scriptures are to be preached and heard.  which King Solomon saith of the reading of all writings besides the holy Scriptures, and those that are most agreeable to them; that it is an unprofitable weariness to the flesh, and a burdensome vexation to the frail mind of man, Eccles. chap. 1.18. and ch. 12.12. This observed, let us go another step forward: Is it sufficient for the understanding of the Scriptures, and for the obtaining of faith, etc. that we do only read them?  
No, but as the Lord at the first, and so from time to time, chose and sanctified some special men, whom it pleased him to use as his holy instruments to write down his Scriptures once for ever: so it is and always hath been his pleasure to call and furnish many other with understanding, and with the gift of teaching and exhorting above the rest, to minister a more clear & full light of his heavenly knowledge unto his people, and to stir up and awake their consciences to a more effectual embracing of the same, than they could by their own reading attain unto.  
This is manifestly to be seen every where in the Scripture.  
The Lord by his holy Prophets calleth for hearing, as the most effectual means of knowledge, faith, and obedience.  
So doth King Solomon throughout the book of the holy proverbs. So doth our Saviour Christ in the Gospel, Matth. 13.9.16.17.18. and in the Revelation, Chap. 2. chap. and 3.  
It followeth therefore that with like reverence, and that also of special necessity, that we acquaint ourselves with diligent hearing of the Scriptures, preached and taught in the ministery thereof.  
Further, it is necessary that they be carefully meditated upon in every of our hearts, apart by ourselves, and also conferred of one with another both publicly and privately.  
At whose mouth especially ought the knowledge and doctrine of the holy Scriptures to be heard and learned of us?  

a 1. Cor. 14.34 35. 1. Tim. 2.12 etc.  Privately, wives of their Christian husbands: Likewise 
b Gen. 18.17.18.19. Exod. 12.26. & ch. 13.14.15 Deut. 4 9.10. & chap. 6.6.7. & ch. 11.18. Ps. 78.1.5.6.7. Pro. 4.3.4. etc. and chap. 22.6. Ephes. 6.4.  children and servants of their godly parents and masters, and 
c Deut. 33.10. Mal. 2.7. Luk. 12.41.42. 1. Cor. 3.1.2. Heb. 5.12.13.14. & ch. 6.1. & 13.17.22 james 1.19. Gal. 6.6.  parents, Masters, servants, children, and all, both privately and publicly, of their faithful Pastors and Teachers.  
Seeing the principal means of knowledge, and faith, and of all grace with the blessed and prosperous growth and increases thereof, is the hearing of the word publicly preached and taught: it shall be good for us before we proceed any further, to stay a while upon this matter.  
What is required to the profitable hearing of it so preached and taught amongst us?  
To the profitable hearing of the word preached and taught, three things are necessary:  
The first, is 
a Eccles. 4.17. Act. 10.33.  preparation before we come to hear.  
The second, is 
b Matth. 13 9 Act. 16.14.15.  attention in hearing.  
The third, is 
c james 1.22.23.24.25.  care to make good use & practise of that which we have heard.  
To each of these points many things are necessary, as you have been instructed: show therefore first of all, what is requisite to due preparation?  
That we may come rightly prepared to hear the word of God as we ought, these five things are necessary.  
First a 
d Matth. 28.19.20. 2. Cor. 4 6. Rom. 10.14. Act. 3.31.  persuasion in our hearts, that it is the holy ordinance and commandment of God, that we should hear, and also that it is most necessary and profitable for us so to do.  
Secondly, 
e Psal. 119.18 Ephes. 6.18.  that we make our prayers to God, that he would prepare us, as being of ourselves altogether unfit to hear.  
Thirdly, 
f Eph. 5.13.14. & ch. 6.12. etc. 2. Cor. 11.2.3. etc. 1. Pet. 5.8. Matth. 13. ver. 14.15.19. Luke 8.12.  that we come with a mind to fight, not only against our own drowsiness and manifold indisposition to hear, but also against the Devil, whom we shall always have our mighty and most malicious and subtle adversary, to hinder us in this duty especially.  
Nevertheless, for a 
g Isai. ch. 2.3. & ch. 55.10.11 12.13. james 4.7.  fourth grace necessary to preparation, we must come willingly and cheerfully in certain and sure hope of a blessing from God against all lets and impediments, if we shall in godly manner strive heartily against the same.  
Finally, 
h Matth. 5.13 1. Cor. 4.1.2. jer. 26.12.13.14.20.  it is necessary that we have not only a reverend estimation of those Ministers which preach it truly and faithfully, but also that we nourish so good & charitable a persuasion of them, that we be ready to interpret and take in the best part, those speeches which may seem to us, to be at any time most harshly uttered and spoken of them from the word, to the reproof of our sin.  
Hitherto for preparation: attention followeth; what is needful hereunto?  
To attention in hearing the word of God, beside the continued silence of the hearer (Act. 13.16. and chap. 12.17. and chap. 15.12. and chap. 16.14.) these six things are necessary.  
First an 
a 1. Thes. 1.5. and chap. 2.13. & 1. Pet. 1.25.  assured knowledge and persuasion, that it is the word of God which is preached to us.  
Secondly, 
b Rom. 1.16. Gal. 3.2. Colos. 4.1.6. 1. Pet. 1.22. etc. james. 1.18. Act. 2.37. etc. and chap. 10.44. and 13.48. and 26.18. Heb. 4.12. 2. Cor. 10.4.5.6.  that the same word of God shall (through his blessing be effectual, to all those most excellent uses and ends, whereunto he hath in his wisdom and mercy appointed it.  
Thirdly, 
c Matth. 18.3. Isai. 11.6. etc. Prou. 3.5.6. 1. Cor. 13.9.  it is necessary to attention, that we retain an humble and teachable mind, willing not only to learn that whereof we be at the first altogether ignorant, but also continually to learn that better which we have often learned before.  
Fourthly, 
d james 1.19.20. 2. Sam. 12. Psal. 141.5. Prou. 27.5.6.  a meek and patiented spirit is necessary to attention, that we may willingly admit the sharp rebukes and corrections of the word of God against all our sins, aswell those that be secret in the corruption of nature, as those that be more open in the disorder of life and conversation.  
Fiftly, 
e Philip. 3.1. 2. Pet. 1.12.13. Heb. 23.22.  we must hold it necessary to be more and more stirred up and provoked by exhortation, to use more and more diligence, both in the shunning of all evil, & in the following of every thing that is good; though for the present (it may be) we shall think that we are careful and diligent enough, and that we stand in no need of so earnest provocation.  
Finally, 
f Heb. 4.12.  all our hearing must be mixed with faith, concerning every precept and doctrine, promise and threatening out of the word of God.  
The last point touching the right manner of hearing the word preached is yet behind: What therefore is further to be done of us, that we be not unprofitable hearers?  
That we be not unfruitful hearers of the word, after that we have prepared ourselves, and yielded our attention, these five things following are necessary after that we have heard the same.  
First, 
g Matth. 13.51. and chap. 16.9.10.11.12. 2. Tim. 2.7. Psal. 1.2. & 119.11. 1. Thes. 5.19.20.21. Act. 17.11.  an earnest calling to mind and weighing of that doctrine which we have heard by meditating of it in our own hearts, and by our examining of ourselves whether we do understand it, and then by examining the doctrine by the word itself, whether it be agreeable to the Scriptures or no. 
How the holy Scriptures are to be heard.   
Secondly, 
b Eph. 4.11.12.13. Rom 1.17. & chap. 13.10.11. Heb. 5.12. Philip. 1.11. 2. Pet. 1.5. etc. Ephes. 5.15.16. etc. 1. Tim. 4.15. 1. Cor. 10.17. 1. Thes. 3.10.12. & cha.. 4.1.  a diligent and unpartial examination of ourselves, how we profit in the light of knowledge, and in the comfort of faith by our hearing; and how we grow more willing and ready to every good work thereby, and to take all occasions and opportunities thereunto, with greater delight than before, 
c Psal. 19.11. & 119.11. 2. Cor. 2.11.  as also how we wax more circumspect and watchful against sin, and the occasions thereof from day to day.  
Thirdly, 
d 1. Thes. 3.9.10.11.12. & 2. Thes. 1.3. & 2.13. Psal. 119.162. Nehem. 8.12.  thankfulness to God, if upon the examination we we find any the least spiritual gain and increase: if otherwise, that then we better our preparation and attention, and that we pray more earnestly to God for his blessing than we have done.  
Fourthly, 
e Josh. 1.8. Psal. 37.30 31. Pro. 10.11.31. and. 16.23. Luke. 24.13.14.15. Jude verse 20. Mal. 3.16. Matth. 13.36. &. 17.10.11.12.13. &. 18.21. etc. Mark. 10.10. etc. & 12.34. Luke. 1.34. Act. 2.37. & 8.34. Rom. 1.11.12.  sober and modest conferring one with another, and with the Preacher himself, for our mutual help concerning the things we have heard.  
Finally 
f Pro. 2.2. & 8.32.33.34.35. Act. 2.42.46. 1. Pet. 2.1.2.3. Matth. 13.20.21. &. 24.13. verse 28. john. 10.27. Colos. 1.23 &. 2.6.7. etc.  continuance in hearing, if possibly the means may be enjoyed, without the which care and constancy all former profiting will soon vanish away.  
All these things, and if there by any other like to these, they are all comprehended in that admonition, which our Saviour Christ giveth, Luke 8.18. Take heed how you hear, etc. whereby also it appeareth how great and manifold cause there is, why the same our Saviour should call upon us in special manor, to labour after the spiritual food of the word, which endureth to everlasting life, above all bodily food, which perisheth, john 6.27. And seeing so many graces are necessary to hearing, hence also may all ministers of the word justly admonish themselves, with how great knowledge, wisdom, and discretion, with how diligent study and meditation, with how often and earnest prayers, with how sincere faithfulness and integrity, with how pure and fervent zeal of God's glory, with what tender love and pity over the souls of the people: and finally, with how longing a desire after their profiting in the precious knowledge and faith of their salvation, they stand bound constantly to preach the word: yea, only the word of God, in season & out of season, etc. Why may we then look for no Revelations now, without or moreover and beside the holy Scriptures, as in the former times the servants of God have done, while yet no part, 
How the holy Scriptures are to be preached and heard.  or not the whole body of the Scriptures were written, as they are at this present, and long since: and may we receive no unwritten verities as they are called, though differing from the written word of God, upon the credit of tradition, from the pretended testimonies and warrant of ancient times, from many former generations and ages, as some would make us to believe?  
No, in no case: for seeing the Prophet Isaiah said in his time, as we do read Chapter 8. verse 20. To the Law and to the Testimony, and if they speak not according to this word, it is because there is no light in them. Much rather are we to say so now, seeing we have not only the writings of all the holy Prophets, beside the Law and testimony thereof, but the addition of the New Testament also, wherein is the witness of our Saviour Christ, and of all his holy Evangelists and Apostles, as we have seen before.  
It is very true: neither was there any time since that any part of the holy Scriptures were written, wherein all the servants of God have not had a most religious respect unto them: the Prophets to the Law, Christ to the Prophets, the Apostles to Christ, and all the faithful Pastors and Doctors of the Christian Churches, to the Apostles and to Christ, and to the Prophets, and to the Law of God given by Moses, and to all the rest of Moses writings, read Luke 16.29.30.31. and Colos. 2.18, etc. and 1. Tim. 4.7. All antiquity not agreeing with the word of God, is to be accounted no better than an old wives fable. Finally read Gal. 1.8.9: Though that we or an Angel from heaven, etc. But after that we have read the holy Scriptures, meditated and conferred of them: yea, after that we have heard them plainly opened and interpreted by the faithful Ministers and Preachers thereof: can we then by the light and sharpness of our own natural and mother wit (as we call it) sufficiently understand the Scriptures, to the glorifying of God, and obtaining of our salvation?  
We cannot, unless it please God, together with his holy Scriptures or written word, and the outward exercises thereof, to give us also his holy Spirit; whereby they may be inwardly written in our hearts, as it were by the finger thereof. For so our Saviour Christ earnestly affirmeth, in the third Chapter of john, 
Reading and hearing of the Scriptures insufficient without the Spirit.  speaking thus to Nicodemus: Verily, verily, I say unto thee, except a man be borne again, he cannot see the kingdom of God. And again, Verily, verily, I say unto thee, except a man be borne again of water and of the Spirit, he cannot enter into the kingdom of God.  
The same may be confirmed by many other authorities of holy Scripture.  
But let us proceed: After that we are enlightened by the Spirit of God, through the reading and hearing of the Scriptures preached unto us, so that we do in some measure know the right way to salvation, and how God is to be glorified: have we thenceforth any power, goodwill, and affection of ourselves, to lay hold thereon, to our own comfort, and to provoke ourselves to walk dutifully in the constant obedience of the same, to the honour and praise of God?  
No neither: unless it please the Lord unto the enlightening of our minds, to add a second grace of the same his holy Spirit, which is the renewing of the heart, for as the Apostle Paul saith in the 2. Chapter to the Philippians: It is God which worketh in us both the will and the deed, even of his good pleasure.  
Tell me now; Are we in any danger so long as we remain in the ignorance of the holy Scriptures of God, albeit according to our own opinion, we have a good meaning, and do zealously serve God, after our own blind devotion?  
There is no doubt but we are in very great and certain danger of the wrath of God, so long time as we so abide: specially if we despise wisdom and instruction, as we read in the first Chapter of the Proverbs of King Solomon, verse 22. etc. And in the first Chapter of the 2. Epistle to the Thessalonians, from the 6. verse.  
I pray you let us turn to these places, and let us consider of them.  
Now for so much as it shall go so fearfully with those that be ignorant, and for want of knowledge do not obey the Gospel: What shall we say of those who having great knowledge, so as they can discourse readily upon all points of the Religion of God, yet have (for all that) no care nor conscience to obey his will, but follow their own wicked lusts: 
Ignorance of the Scriptures damnable, so is knowledge without obedience.  are not all such in a most fearful estate?  
Our Saviour Christ saith, that he that knoweth his masters will, and prepareth not himself, neither doth according to his will, shall be beaten with many stripes: Luke Chapter 12. the 47. verse.  
No excellency of knowledge is of any reckoning before the Lord, if obedience go not withal, read Matth. 7.21. etc. and 1. Cor. 13.1. etc. Yet one thing more: Did God create mankind thus ignorant and sinful, and miserable also through sin in the beginning of the creation?  
No, nothing so: but wise, righteous, holy, and happy, in a measure of perfection convenient and meet for them, as it is declared at large in the first and second Chapters of Genesis.  
It is true: for in that it is written that God made mankind according to his similitude and likeness, all which you have answered is comprehended, as we may further perceive by that we read Ephesians 4.23.24. and Coloss. 3.10. How then came all vanity and sin with so great and lamentable confusion and misery, as it is now come into the world, and is most woefully fallen upon mankind above all earthly creatures here below?  
It is fallen upon us all through the willing apostasy and falling away of our first parents Adam and Eve, from that holy knowledge, faith, fear, love, obedience, and happiness, wherein the Lord of his infinite goodness had set and placed them, they hearkening to that lying enticement, and most malicious and crafty temptation of the Devil.  
Who is this Devil you speak of?  
A wicked spirit, who being created of God, a good, holy, & blessed Angel, did not keep that his first estate, & the glorious place of his abode, but of his own accord corrupted himself through sin, and many thousands of the Angels together with himself, and so became an enemy to God's glory, and a most wretched deceiver and murderer of mankind.  
What ground of these things have ye in the holy Scriptures?  
They are set forth and declared at large in the whole third Chapter of Genesis. 
Man's creation by God, his fall of himself by the Devil.   
How should there be any proof of these things, specially touching that which ye answer concerning the Devil in that Chapter: seeing, though you read it throughout, you shall find there no express mention at all made of the Devil?  
That which is written of the Serpent is to be understood of the Devil, whose instrument only the Serpent was.  
You answer truly, as may evidently appear by conference of other places of the holy Scriptures with this third of Genesis: as 2. Cor. 11.3.14. and Revela. 12.3.4 7.8.9.10.11. and Rom. 16.20. read also john 8.44. and 1. Epistle 3.8.10.12. Act. 26.18. 2. Cor. 4.4. Ephes. 2.2.3. & Chap. 6.12. and 2. Tim. 2.26. and. 1. Pet. 5.8. and finally 2. Pet. 2.4. etc. And in the Epistle of Jude the 6. verse. But though Adam and Eve the first man and woman fell away from the Lord, & lost their first estate, and pulled misery upon themselves; what proof have you that it is so likewise with all their posterity?  
In the fift Chapter of the Epistle to the Romans, verses 12.13.14. in these words:  
Wherefore (saith the Apostle) as by one man sin entered into the world, and death by sin, and so death went over all men, for as much as all have sinned.  
For unto the time of the Law, was sin in the world. though sin is not imputed (or rather not regarded) where there is no Law.  
Also death reigned from Adam to Moses, even over them that sinned not after the like manner of the transgression of Adam, who was a figure of him that was to come.  
This place doth plainly confirm it indeed. And it is just with the Lord that it should be so, no less than the attainder of the children of a traitor is accounted just with men, until the Prince of his clemency & mercy shall pardon & restore them.  
The issue therefore of all is this, that we have very just and also exceeding great cause, in godly sorrow to lament and bewail our sin, and to turn to the Lord by true repentance, utterly denying our own wisdom, which is nothing but folly, and our own righteousness, which is mere injustice, etc. if happily we might find favour with God, etc.  
But have we of ourselves due conscience and remorse of sin so to do? 
Man's recovery, not of himself.   
We have it not: neither can we possibly attain unto it, unless God of his free grace and mercy vouchsafe to give it: that is, unless he do by his word and Spirit mightily quicken and awaken our dead and drowsy consciences, and also mollify our hard and stony hearts. Nay rather, we bless and think ourselves happy, in putting far away the consideration of these things from us, every one excusing and justifying himself against God, though we go on in never so wicked and godless a course.  
Show some proof of this that you say?  
In the 17. Chapt. of jeremy the 9 verse: The heart is deciptfull and wicked above all things, who can know it? I the Lord search the heart. And again Proverbs 16.2. All the ways of a man are clean in his own eyes, but the Lord pondereth the Spirits.  
Thus therefore it is plain and manifest every way, that naturally we neither know God nor ourselves aright: and that our corruption, vanity, sin, and misery, is above all that we can conceive: so that infinite cause have we to renounce ourselves, and all opinion of our own wisdom and goodness, & so submit ourselves to seek our wisdom from the instruction of the word of God, and that our hearts may be renewed by the grace of his holy Spirit, and that we should pray unto him earnestly and continually, and use all good and holy means appointed of God himself to the same end, that so happily we may be blessed of him.  
And so come we now after all former questions premised to the parts of Christian Catechism and instruction, mentioned in the beginning of this our exercise, whereunto (as was said) all that hath hitherto been discoursed, hath as it were paved the way. Rehearse the Law or ten Commandments of Almighty God.  
God spoke all these words and said, I am the Lord thy God, etc.  
We begin with the Law, that is, with the ten Commandments of Almighty God, because they are that portion of Scripture, which God hath specially sanctified to discover unto us, 
The Law of God detecteth sin, etc.  and to cause us in and by his wisdom to see our own folly; by his holiness our profaneness, by his righteousness our sin, and by our sin, our own most justly deserved death and damnation: but not that we should peremptorily and without all bail and mainprize (as we may say) be condemned, but rather that we might be led to Christ jesus thereby, and so in him find wisdom, holiness, righteousness, redemption, repentance, and godliness of life here in this world, and life everlasting, with all glory and happiness hereafter in the kingdom of heaven.  
To the which end and purpose, let us now in the fear of God, trusting in his grace, and in the blessed direction and comfort of his holy Spirit, enter upon the interpretation of the same, the most wise, holy, and righteous Law of the Lord our God.  
And yet because these words Law, sin, curse, repentance, virtue, or righteousness, and blessing will be of often and necessary use in this part of our exercise, and therefore also necessary to be well understood of all: it shall be good for us in few words, to set down the meaning of them before we come to the particular interpretation of the Commandments.  
I ask therefore what this word Law meaneth?  
The Law of God is a divine rule or doctrine, which teacheth and commandeth the perfect righteousness of works.  
That it is so, we may perceive by that we read Leuit. 18.5. and Rom. 10.5.  
What is sin?  
It is the transgression of the Law, either in deed, word, or thought, never so little swerving from it.  
So doth Saint john define sin, 1. Epistle chap. 3. vers. 4. And Rom. 7.7. Lust is sin. And Mark 7.21. our Saviour Christ telleth us that wicked thoughts defile a man.  
What is the curse of the Law, which is the reward of sin?  
It containeth all the heavy and woeful effects of God's wrath, that is to say, all the plagues and punishments both of soul and body in this life, and the everlasting torment of hell fire in the world to come.  
This is plainly laid forth Leuit. 26. from the 14. verse, and Deut. 28. from the 15. verse, 
What sin, curse, blessing, etc. do mean.  etc. And Chap. 29.18.19 etc. and chap. 32.22.23.24.25. and Isaiah 30.33. and Matth. 25.41.  
What is repentance, whereby (if it be of faith) the curse may be avoided?  
It is an utter forsaking of all sin, proceeding of hearty sorrow for it, with unfeigned hatred and strife against it: and a zealous following of all true godliness and virtue, with constant joy and delight therein.  
That this is the nature of repentance, read Isaiah 1.16.17. Amos 5.15. Rom. 12.9. 2. Cor. 7.1.10.11. and Proverbs chap. 21.15. It is joy to the just to do judgement.  
What is virtue or righteousness, which is the chief fruit or part of repentance?  
It is perfect obedience to the Law of God, or any part or point thereof.  
It is true; for the virtues of the heathen so called, and of mere civil men, they are not true virtues, not only because the actions thereof proceed not from a mind regenerate and renewed by the Spirit of God, but also because they are done without conscience of the commandment of God. And therefore the Apostle Paul making mention of virtue, Philip. 4.8. he doth in the next verse, show that the same is learned & received from the word, and truly exemplified in those only that have been instructed and taught from it, and from the holy Spirit of God. Read also a lively description of a right virtuous woman in the last chap. of the Proverbs, in her life answerable to the doctrine of Gods Law. Now what are we to understand by this word blessing, which is the reward of true virtue and obedience?  
It comprehendeth every comfortable fruit and effect of God's divine love & favour, either for soul or body, for this life present or to be hoped for in the life to come.  
For the proof of this, read Leuit. 26. from the 3. verse to the 14. and Deut. 28. from the beginning of the chap. to the 15. verse. And Matth. 35.34. etc.  
Now let us go forward: How doth the Law of God, I mean, what course doth it take to make known our sin, and that misery which in the justice of God is due to the same?  

After what manner the Law of God detecteth sin, etc.  It doth it first by a most imperious and strict forbidding of us every work, yea, every word, yea even every inward motion & thought of the heart or mind, which is in the very lest degree contrary to it, yea, which is not fully agreeable to the holiness & righteousness which it commandeth: and by a most severe and fearful threatening of the horrible curse of God, against the least transgression of the same, how pleasant and delightful soever sin is to our wicked nature.  
Secondly, the Law of God maketh known our sin, and the woeful misery thereof, by an exact commanding and urging of perfect obedience to every Commandment, both in thought, word, & deed, how contrary and unwelcome soever that be to our own corrupt will & liking. And therewithal by a most precise restraining of all divine favour and blessing, to such only as shall perfectly obey the same, howsoever every one in the pride of his heart presumeth, that he is worthy above other to be blessed & happy, how negligent soever he be in the duties thereof.  
That the Law doth in this wise make known our sin and misery, we may understand sufficiently by that one place before alleged out of the seventh Chapter to the Romans, where there is a large discourse to this purpose: we may perceive it also by calling to mind diverse other places, such as we read in the same Epistle, Chapter 2.11.12. Deut. 27.15. etc. Gal. 3.10.11.12. Math. 5.19. etc. to the end of the Chapter, Mark 9.42. etc. to the end of the Chapter, Heb. 2.2. and james 2.10.11. etc. Hence therefore (that is to say) from this exact severity of the Law, ariseth a marvelous combat and rebellious contradiction against the Law of God, from that contrary law which is in our members, as the Apostle Paul teacheth. Nay, say we, if the matter be so strict, we will none of it, etc.  
Nevertheless the Law by Gods own ordinance must thus severely be preached still, according to that first authority, wherewith the Lord himself hath once for ever authorized & armed it: according to that which we read Isaiah. 58.1. Cry aloud, spare not: lift up thy voice like a trumpet, show my people their transgressions, etc. And Psal. 50.21.22. and jer. 7.19.20. But let us now go on: How many several commandments are there in the Law of God?  
Ten. 
Tables of the Law and sum thereof.   
So we read Deu. 4.13. & cha. 10.4. Are they all of one sort?  
No: and therefore they were written and engraven by God himself in two tables.  
Thus we read Exod. 32.15.16. & Deut. cha. 5.22. & cha. 10.1.2. etc.  
How many Commandments are contained in the first table?  
The first four.  
How many in the second?  
The latter six.  
So indeed doth the Apostle Paul show them to be distinguished in the 6. cha. to the Eph. vers. 2. where he reckoneth the fift Commandment for the first of the second table: and it is even of itself plain, because of the distinct argument & contents of either of them. Show therefore what is the sum of the first table?  
The perfect love of God, with all duties of his most holy and divine worship, as fruits and testimonies of the same.  
What is the sum of the second table?  
The perfect love of our neighbour, and all good fruits thereof, toward his honour, life, and person, and toward his honesty, goods, and good name.  
That this is so, we have warrant from the answer of our Saviour Christ to a certain Pharisey, Math. 22.35. etc. and Mark 12.29.30.31. In the which answer our Saviour Christ doth both distinguish the tables as we have done before, & also showeth the distinct argument and contents of either of them.  
Here notwithstanding it might be thought we should come forthwith to the particular interpretation of the several commandments of either table; nevertheless to the end we may prepare and make the way yet more plain & easy, to a more through understanding of the Law of God, I would gladly have you show the fruit of so good diligence, as to repeat what you have been taught to be yet further generally required thereunto.  
To the more full & through understanding of the Law of God, we have been taught to observe these rules following.  
First, that it is a spiritual Law, most perfectly wise, holy, just and equal, 
General rules for the understanding of the Law of God.  most strictly binding the consciences of all, and every one of all sorts and degrees of people, to entire, whole and perfect obedience.  
Secondly, that the moral duties of the first table which more directly concern the glory of God, are in their own nature and kind more excellent than the duties of the second table, which belong to men (they being as the foundation and squire, yea, even the very life of these, as these again are as it were the touchstone and trial of the truth of those.) And therefore also that the duties of the first table are both in zeal of heart, and in diligence of practice, to be preferred before the duties of the second, when both sorts may be performed; or if the case stand so, that either the one or the other must of necessity be neglected. Provided notwithstanding that there be an equal proportion observed, that is, one thought compared with another, speech with speech, deed with deed, circumstance with circumstance in the like degree. On the contrary it is to be observed, 
Read 1. Sam. 2.25. and Isai. 7.13.  that in the like proportion the transgression of the first table is greater & more heinous than of the second. And further also it is to be observed for the making up of this second rule, that there are diverse degrees of good duties commanded in either table, 
Mat. 12.31. & 1. Tim. 1.13.  and that there is an inequality of the sins which are forbidden, the one being unequally and with the disadvantage compared and weighed with the other, and accordingly a diverse degree or measure of the curse & punishments, either in this life or in the world to come.  
Thirdly, to the more thorough understanding of the Law of God, we are to observe, that what evil or sin soever is forbidden in any Commandment, there the contrary good thing or virtue is commanded: and on the other side, what good thing soever is commanded, there the contrary evil thing is forbidden.  
Fourthly, that under one thing expressly either commanded or forbidden, all of the same kind, & what soever causeth or any way helpeth and furthereth the same, they are likewise either commanded or forbidden as coadjutors and accessaries thereunto, or as having a mutual relation the one to the other.  
Fiftly, that albeit for order of doctrine there is a most perfect distinction of every Commandment from other, yet as touching practice, they are so nearly knit together, that no one can be perfectly obeyed, unless all be obeyed, & one being transgressed all are transgressed. And for the same cause also there are some kind of duties, & the contrary transgressions either commanded or forbidden in many: yea, sundry times in all the Commandments, according to the diverse or contrary ends & purposes whereunto they do serve, & according as they are either diversly or contrarily applied.  
Sixtly, that the curse of eternal death and of all the evils & miseries of this life, is due to the least transgression of any part or branch of the Law, and much rather the general transgression and contempt of it; but that the blessing of everlasting life is not due as a deserved reward or det, unless the whole Law be fully and perfectly obeyed, as was answered before.  
Seventhly, that our Saviour Christ only of all men hath perfectly fulfilled & obeyed the Law; but that all other are transgressors, and therefore justly under the curse and condemnation which it awardeth.  
Finally, that without faith in the same our Saviour Christ, none can be freed from the curse threatened by the Law, much less partaker of any blessing promised in any of the Commandments, and least of all a partaker of everlasting happiness. And yet touching those that do truly believe in jesus Christ, and earnestly repent of all their sins, that their sincere though unperfect obedience is accepted with God, and shall of his free and undeserved grace on our parts only, for Christ's sake be perfectly rewarded, partly here in this world, but fully after this life in the kingdom of heaven, according to the diverse degrees and measure of every man's faith and obedience.  
All these things are necessary to be observed indeed: the proofs whereof are for the most part clear in themselves; the which yet I will briefly repeat, that ye may the better understand them, and that they may be more firmly fixed in your minds.  
First because God is a Spirit, most wise, holy, and righteous, therefore must his Law be answerable to himself, etc. Read Deut. 4.5. etc. Psal. 19.7. etc. Rom. 7.12.14.  
The second, third, and fourth, may easily be confirmed by considering them in their instances: for the exemplifying of them is the proving of them. And touching the diverse degrees of curse or punishment, 
Particular rules for the interpretation of every Commandment.  read Math. 11.20. etc. & chap. 12.45. & Luk. 10.12. and chap. 12.47. Rom. 1.27. etc. and chap. 2.1. etc. 2. Thes 2.11.12. and 2. Tim. 4.14. etc. and 2. Peter 2.20.21. Numb. 15.26. etc. compared with verses 30. etc.  
For the fift and sixth, read again Deut. 27. the last verse, and Gal. 3.10. Rom. 3.19.20. and james 2.10.11. For the proof of the seventh, read Rom. 8.3.4. and chap. 10.3. and 2. Cor. 5.21. 1. Pet. 2.22. & 3.18. and 1. john 3.5. Isaiah 53.5. etc. And jer. 23.6. The Lord our righteousness. And the places before alleged Rom. 3.21.22. and Gal. 3.12.13.14. and verses 21.22.  
For the last point, read also Rom. 8.1. etc. 1. Tim. 1.9. Acts 10.34.35. Psal. 19.11. & 91.14.15.16. Mat. 10.42. and chap. 25.34. etc. 2. Cor. 5.10. 2. Tim. 4.8. Math. 5.12. Hebr. 11.6. Gal. 6.7. and 2. Cor. 9.6.  
And now these things observed more generally, we may perceive the more easily what is to be considered in the particular handling of every commandment, the which things also have been declared. I would gladly hear them likewise rehearsed of you, they being well near the same with the other. Show therefore which they be?  
They are these which follow.  
First, the sense and meaning of the Commandment, & that also first negatively what is forbidden, and then affirmatively what is commanded, in the 1. 2. 3. 6. 7. 8. 9 10. But in the 4. and 5. commandments, first affirmatively what is commanded, and after negatively what is forbidden.  
Secondly, the particular equity of it.  
Thirdly, the particular blessing promised to the perfect obedience of it.  
Fourthly, the particular curses or punishments threatened against all such as either make show of obedience only in hypocrisy & dissimulation, or do never so little transgress against any duty required.  
Fiftly, the particular application of the curses due to every one, in respect of the same particular mutterings and secret rebellions, as they are in any, more or less.  
Finally, a particular declaration, how our Saviour Christ only hath perfectly obeyed the Commandment which we have in hand, and what manner of obedience to the same, that is, which God accepteth at the hands of the faithful, 
Preface or general reason for the authorizing of Gods Law.  for Christ jesus his sake, though it be weak and unperfect.  
These things thus observed: let us come to the first Commandment: which is that?  
Thou shalt have no other Gods but me.  
Or thus. Thou shalt have, or let there be no strange God to thee before my face, for such are the words of the original text, though in the same sense and meaning, with our usual and accustomed translation. But in the 20. Chapter of Exodus where the Law of God is set down, there are other words before these (which as ye may remember) have been interpreted unto you: Which are those?  
Then God spoke all these words, saying: I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage.  
In the holy language we read, out of the house of servants, but in the same sense, because the Israelites were there in servitude and bondage, read Leu. 26.13. Deut. 4.20. and 1. King. 8.51. and Deu. 5.15. But what were you taught to observe in the words of Moses writing thus: Then God spoke all these words?  
Beside that the divine authority and perfection of the whole Law, & of every part and branch thereof is thence to be noted, in so much as all was published and pronounced from heaven by the Lord himself, we were further taught to mark the circumstance of time, in two respects.  
First, that God giveth his Law to his people shortly after he had delivered them out of Egypt.  
Secondly, that before he published and pronounced the same, he did both solemnly prepare & assemble them together to hear it, and also set before their eyes diverse fearful and glorious signs of his divine presence.  
Why did the Lord publish his Law so shortly after he had delivered his people out of bondage?  
To let them understand that the end of their deliverance was, not that they should follow their own wicked lusts, but to serve him in righteousness and holiness all the days of their lives.  
This indeed is the very true end of all Gods merciful deliverances & blessings; & this use stand we bound to make of them all, 
The authorizing of the Law of God.  but chief of those that are the greatest, as it is expressly noted in the Gospel concerning the end of our redemption by Christ, whereof this deliverance of Israel out of Egypt was to them a figure and pledge.  
And that the end of this their deliverance was, that they might the more freely serve God; read Exod. 4.22.23. and chap. 5.1. and chap. 7.16. and chap. 8.1.20. and chap. 9.1.13. & chap. 10.3. Read also Deut. 5.15.  
But why did the Lord so solemnly prepare and assemble his people together, before he did publish his Law unto them?  
That they might with one mind, as members of the same body politic or common wealth, reverently hear it, with full purpose of heart to obey it.  
It is most meet that it should so be heard, not only of them, but of us also, if we mind to reap any good fruit and been- by it. For if we hear it not with a purpose and endeavour to obey it, we shall never have experience of our own weakness, nor of the power of God's grace, nor of the benefit of a saviour, for the which cause it is that he speaketh jointly unto all, as if he should speak apart to every one.  
And why did he show forth so fearful signs of his divine presence at the publishing of his Law?  
To awaken their consciences to the sight of their former sins, & of their present frailty and corruption, & that his fear might be in them, as a bridle to hold them back from sin, for the time to come.  
This course was indeed most fit to procure and work those effects and uses for the which the Law serveth, even according to that which was answered before, read Exod. 20 20 whereof we shall have occasion to speak more when we come to these words of Moses.  
In the mean while, let us come to the words of God himself, which he uttered by his own most glorious voice from heaven: saying, I am the Lord thy God, which brought thee out of the land of Egypt, out of the house of bondage: How have you learned to understand these words?  
They may be understood both as a particular reason and ground of the first Commandment, and also as a general reason and ground in way of a preface to the whole Law.  
Why is that?  
Because they contain such a description of this heavenly Lawgiver, as showeth that he hath most sovereign right to command all, and that he alone is most worthy above all to be in all things obeyed above all.  
Read Leuit. chap. 19 vers. 3.4. etc.  
Which are the parts of this description?  
First it showeth what manner of one our heavenly Lawgiver is in his own divine nature and being: & secondly what his gracious good will and pleasure is toward his people, upon condition they will submit themselves to be obedient unto him.  
In which words of the description doth he show, what his divine nature and being is?  
In that he proclaimeth himself to be the Lord God.  
What meaneth this word Lord?  
That he only is eternal, of most high and excellent Majesty, without beginning and without end, the cause of the being of all things, in so much as he hath created them of nothing, and much rather the cause why any creature shall have any everlasting continuance and abiding.  
This is the natural interpretation and meaning of the word jehova, for the which we use to say Lord, following herein the Greek translation of the Bible, after the example of the Evangelists and Apostles in the New Testament. Not that we think it unlawful to speak the name jehova, as some of the jews have superstitiously imagined, but because use hath thus prevailed. Only it is necessary that we understand this title Lord, in the signification of jehova. For the which read Exodus 3.14. and chapter 6.3. and Psalm 90.1.2.3.4. Now what is the meaning of the other word, God?  
That the same Lord, who is the only eternal, and the cause of the being of all things, is also all-sufficient and almighty, both to support and maintain all things which he hath created, and also to rule, govern, and order them all, according to the gracious good pleasure of his divine providence and will.  
Such is the signification of the title Elohim, noting the manifold virtue and power of the Godhead, yea and even the distinct persons of the Godhead also in the most perfect unity of the divine nature. Of the which more is to be said upon the Articles of our belief: Now, what is the gracious good pleasure and will of God toward his people: in which words of the description is it expressed?  
First in the word, Thy, in that he saith, I am the Lord thy God, which is a word of covenant and promise: & then in those which follow, which are a confirmation, and as it were a pawn and pledge of the covenant, in that he did most mightily, & most mercifully deliver his people out of the bondage of Egypt.  
The condition of the covenant of the Law being such, as no man can perform it, (seeing it promiseth not life to any, unless it be fulfilled) how should it contain any declaration and testimony of God's love to his people?  
It is of God's gracious goodness and mercy, that he promiseth life upon that condition, in so much as therein he requireth no more than he had created and fitted mankind unto in the beginning of the creation: but the special declaration and confirmation of God's love in this his covenant, consisteth in that it hath a respect to Christ, by whom it is fulfilled for us aswell as for the jew, and for whose sake God is minded to forgive the sins of all that shall truly believe in him, & also to write his Law in their hearts by his holy Spirit, even to the end of the world.  
It is true: for notwithstanding this covenant thus respecting Christ, was first entered with the Israelites, yet it is now extended to us, God professing himself to be not only the God of the jews, but also of the Gentiles. Rom. 3.29.30.31. according to the former prophecies of the calling of the gentiles, Read Psalm 87. and Hos. chap. 1.10. and 2.23. and joel 2.32. Amos 19.11.12. Mal. 1.11. Neither was Israel so the only people of God at any time, but that always it pleased him to aceept of the Gentiles, such as would join themselves to his people in the true worship of him. And although we for our parts have not been delivered out of the bondage of Egypt, yet the Lord hath delivered us with a more gracious deliverance out of the bondage of sin and the Devil, and from the tyranny of death, and from the torment of hell, whereof also that deliverance of theirs was a figure and pledge unto them. Let us now come to the first Commandment.  
What doth the Lord forbidden in it? 
Sins forbidden. See more after   
To have any strange God.  
What is this to have any strange God?  
To have a strange God, is either to acknowledge with the heart, or to fancy and conceive in the mind, any other to be God, either beside (as altogether excluding the only true God) or jointly, yea or if it be in any inferior degree together with him, who hath made himself so evidently known by his word and works, as that which he hath manifested of himself, cannot possibly agree to any other.  
But then especially is a strange God taken and acknowledged for God, when any spiritual and divine worship is yielded thereunto; that is to say, when any faith and trust, any fear, love, prayer, praise, thanks, or any other like duty is yielded upon the same false conceit and acknowledgement.  
This indeed is principally that which the Lord forbiddeth in this Commandment: according to that which we read in the 8. and 9 verses of the 81. Psalm.  
As touching the rest of the transgressions of it (which are very many) we shall have a fit occasion to note them, and that also by a more plain and easy direction, after we have seen what be the good duties or spiritual graces commanded in the same. In the mean season, let us well observe concerning the present answer: that the Lord doth not only forbid his people the utter excluding of him, that they might altogether embrace false Gods, but also the joining of any with him, whether as copartner, or though it be but in an inferior degree of minority as it were: for so doth the Lord interpret his own meaning in the 23. verse of this 20. chapter of Exodus, and Deuteronomy 32. verse 39 Read also 1. Kings 18.21. and 2. Kings 17.33. and john 4.22. Read also judges, chapter 2.11. etc. to the end, and chapter 3.7. and Psalm 81.11. and Psalm 106.37.  
All the Gods of the heathen are mere vanity: Leviticus, chapter 19 4. Deuteronomie, 32.21. and 1. Samuel 12.21. and 1. Kings 16.13.26. and 1. Corinthians 8.4.5.6. whence the house of the strange God is called Bethanuen, the house of vanity, Hosh. 4.15.  

Duties commanded.  Yea 2. Kings 17.12. strange Gods are in singular contempt & abomination, called dirty or dungish Gods; and therefore in no wise to be joined with the true God of all Majesty and glory. Read also jud. chapter 6. verse 8.9.10. and 1. Kings 17.35.36. and Psalm 115. and Exodus, 23.13. and Psalm 16. No trust, no love, no prayer, no praise, etc. belongeth to them, The Lord will not give his glory to any other. Isai. 44.6.7.8. No god beside the Lord, chapter 45. four times repeated in that one chapter, and chapter 48.11. Surely, I will not give my glory to another, saith the Lord. Wherefore right worthy is that excellent profession of the Prophet to be imitated of all the servants of God, Psalm 73.25. where he saith unto God: Whom have I in heaven but thee? and I have desired none in the earth with thee.  
Finally let us diligently note, that the Lord forbiddeth these sins, and all of this kind, as being before his face, he giving therein to understand, that none of these sins can be committed, but they are known to him, and that he taketh them as done to his exceeding great dishonour, etc. Read Psalm 44. vers. 20.21.  
Now on the other side, let us see what good spiritual duties the Lord requireth and commandeth in this first commandment: What have ye learned to be the will of God herein?  
That we do both rightly know and discern, even in the spirit of our mind, and also that we do joyfully acknowledge with our whole soul, that God to be our only Lord, eternal and almighty, most wise, most holy, most righteous, most gracious, & merciful, most faithful and true, even the Father, the Son, and the holy Ghost, the Creator, governor, and preserver of all things, the Supreme and Sovereign judge of all the world, one God to be blessed for ever, who hath manifestly revealed himself first to his people Israel in special manner above any other people, and now more clearly to all believing Gentiles through the whole world, both by his divine word, and also by his most gracious and wonderful works: and that we do acknowledge the same his works, and all other from the greatest to the least of them, to be done and ordered in all perfection of wisdom, goodness, righteousness, faithfulness and truth, in most excellent manner above all that we can conceive.  
God requireth also in this first commandment, that as a necessary fruit of this true knowledge and hearty acknowledgement of him, and of the most perfect wisdom and excellency of all his works, we do wisely, entirely, zealously and constantly yield him alone as most worthy, all true, divine, and spiritual service and worship, and no part thereof to any other, as hath been answered before.  
This verily is the end, wherefore the Lord hath manifested and revealed himself, namely, that he might be known and acknowledged of his people. Read Deut. 4.32. etc. to the 40. verse, and Isaiah. 43.10.11.12.  
This also was necessary. For else how should he be rightly worshipped and served here in this world? According to thy name, so is thy praise unto the world's end (that is, over all the earth) thy right hand is full of righteousness: Ps. 48.10. And that this our God is most worthy of all divine worship and service, his very nature which is most excellent showeth it. Read also 1. Chronicles 29.10. etc. And Nehem. 9.5. Psal. 89.6.7.8. etc. and Micah. 7.18. etc. and Deut. 32.31. Their God is not as our God, even our enemies being judges.  
Worthy therefore in this place is the admonition of the Prophet jeremy, which he giveth in the name of the Lord, chap. 9.23.24. Let not the wise man glory in his wisdom, etc. but in this, that he understandeth and knoweth the Lord, etc.  
To conclude the proof of this answer, that God is to be acknowledged wholly and in all his essential & divine properties, most wise, most just, etc. Read Exod. 34.6.7. and Deut. 32.3.4. Now I would know of you wherein the spiritual worship and service of this only true God, the eternal and almighty Lord of heaven and earth doth stand?  
It standeth in the holy meditation of God, his word & works, both of Creation and government, specially concerning his Church: it standeth in faith, or trust, & belief, in hope, in love, in zeal, in fear, or reverence, in humbleness and sobriety of mind, rightly to use all good gifts and blessings of God, in patience and meekness of spirit to endure all wants and afflictions, howsoever it shall please God to exercise and try our faith; it standeth in prayer joined with thanksgiving in all things: finally, it standeth in the dedicating of ourselves, souls and bodies, and all that we have, and whatsoever God shall bless us withal, to the honour and praise of his name, and that in a most sacred and secret covenant, oath, and vow betwixt him alone and our own consciences, in stead of a thousand witnesses.  
Here we may not unfitly call to mind, that the beginning of our Catechism is confirmed by the Lord himself in the beginning of his most wise, holy, and righteous Law; he setting that in the first place, which is principally most worthy, and most necessary above all the rest.  
And for the same cause, this commandment is most diligently to be considered and weighed of us, because it is as the foundation, light, and life of all the rest of the commandments, not only of the second Table, but also even of the first.  
Let us therefore, I pray you in the name of God, without all prejudicial conceit of unnecessary tediousness, continue still in a further inquiry & more large handling of this commandment.  
And first of all, What is that meditation of God and of his word and works which you speak of?  
It is a staying of the mind in the serious thought and consideration of them, with a holy delight and admiration at that most perfect and divine excellency, which shineth in them, and which casteth forth the comfortable beams thereof, upon the soul of him that so thinketh upon them.  
Read Ps. 1.2. and Ps. 8. and Ps. 104. and Micah 7.18.19.20.  
Now, what is faith and trust, or belief in God?  
It is an assured and comfortable persuasion of God's love, favour, and blessing in all things, and specially, concerning the everlasting happiness and salvation of our souls, while● we walk in his ways, and stay ourselves upon the gracious promises of his word.  
Read Psalm 27.13. and Psalm 116.10. and the same again, 2. Corinth. 4.13.14. Read also Psal. 56.3.4. and verses 10.11. and Ps. . 46. & Ps. 125. Read also Rom. 8.31. to the 〈◊〉 of the Chapter. Thus faith hath joy and comfort in the persuasion of God's favour, etc. yet upon condition, that we w●●●●● his ways: for so soon as we decline from the Lord, we ●●●●ken our faith, and going on in such a course, it should be presumption and not faith, to encourage ourselves to think that God would bless us: we should therein tempt God, etc. read Psalm 30.6.7. What is hope in God?  
It is as the anchor of faith, or as a prop to undershore and uphold it, quietly expecting and waiting for the performance of salvation, and all other blessings from the bountiful hand of God in due season, whatsoever faith for the present assureth.  
Read Lament. chapter. 3.24. etc. The Lord is my portion saith my soul, therefore I will hope him, etc. Read also Romans 5.5. and chapter 8.24. and chap. 15.4. & verse 13.  
Note also that many times God is called our hope. Psal. 62.8. and 65.5. and jeremy 14.8. and chap. 17.13. and Act. 24.14.15. and chapter 26.6.7. Read also 1. Thessal. 5.8. and Ephes. 6.17. and Hebr. 6.19.  
Christ also is called our hope, because by him our hope is established in God: 1. Tim. 1.1. & Coloss. 1.27. the hope of glory.  
Finally, it is the note of an heathen and unbeliever, to be without hope. 1. Thess. 4.13. For hope comforteth and establisheth the heart, against all present cause of sorrow and grief. Psalm 27.14. What is the love of God?  
It is a most precious and honourable esteeming and affecting of him, with a chief delight in him above all things beside.  
Read Deut. 6 5. and Matth. 10.37. yea Luke. chap. 14.26.  
Zeal followeth, what is that?  
It is a special fruit of love, or the earnestness of love, longing after the glory of God, which uttereth itself in a wise, discreet & holy contending for the advancement of it infinitely above all things else.  
Read Ps. 69.9. read also 2. Sam. 6.16.21.22. The nature of that zeal which is in love, is notably described, Cant. chap. 8.6.7.  
What is the fear or reverence of God?  
It is a holy & childlike awfulness, whereby the faithful and zealous servants of God are made loath to displease & offend him, considering his fatherly love, whereby he is loath to plague & punish them. Hereby also, they are made very careful & desirous to please God in all things.  
By this that you say it appeareth, that the fear of God is in the hearts of his children, both as a bridle to restrain them from sin, and also as a spur in their sides to prick them forward to good duties. And that it is so, Read Prou. 3.7. and chapter 8.13. and chapter 1.14.16. and verse 27. and chap. 16.6. and Nehem. 5.9. and verse 15. and 2. Cor. 7.1. and 1. Pet. 1.17. Read also Psal. 2.10.11. and Psal. 4.4.  
The want of this fear, is as the breaking open of the door to all wickedness, Rom. 3.18. and Gen. 20.11.  
Now what is humbleness of mind?  
It is an utter denying and abasing of ourselves in the sight of God, through conscience of our own unworthiness of the least of his mercies, yea with acknowledgement that we have most justly deserved, and do daily deserve his greatest plagues and punishments, if he should enter into judgement with us.  
Read Genesis 32.10. and 2. Sam. 6.21.22. and chap. 7.18. and Psalm 8. What is man that thou shouldest be mindful of him, etc. and 1. Tim. 1.15. and Isaiah 6.5. and Dan. 9.7. etc. Read also Micah. 6.8. It is a duty very acceptable to God. When do we soberly use the good gifts and blessings of God?  
When we are in the enjoying and use of them, careful to procure his glory, and not our own praise: and when we seek therein spiritually to please him, and not carnally and voluptuously or covetously to delight, pleasure, or profit ourselves.  
Read Rom. 12.3. and 1. Cor. 4.6.7. and Tit. 2.11.12. & the Apostle john 1. Epistle, chap. 2.15.16.17. and Peter 1. Epist. 4.7. and chap. 5.8. and our Saviour Christ, Luke 21. ver. 34. etc. contrary to the disposition of ungodly men, who seek praise one of another, and make their belly their God, loving pleasures more than God, etc. Read john 5.44. and chap. 12.43. Philip. 3.19. and 2. Tim. 3.4.  
What is patience and meekness of spirit?  
It is a fruit or companion of true humility, whereby we meekly submit ourselves under the correcting hand of God, quietly passing through all adversity and afflictions of this life, as being the way to everlasting rest and happiness in the kingdom of heaven.  
Read Rom. 12. verse 12. and chapter 5.4. a grace of excellent use. It is also a necessary grace, Hebr. 10.36. It differeth from insensible blockishness: we must run with patience, Hebr. 12.1. It is also a companion with hope, 1. Thess. 1.3. and a cherisher of hope, Rom. 15.4.  
Let us go forward, What is prayer?  
It is a reverent, earnest, and faithful beseeching and requesting of God for all good things whereof we stand in need, specially for those that be most for his glory, and the salvation of our souls.  
Read Ephes. 6.16. Pray always with all manner of prayer continually. And Philip. 4.5.6. and james 5.16.  
What is thanksgiving to God?  
It is an hearty and joyful acknowledging of every good gift and blessing, specially of those that be chief above the rest, to the honour and praise of God, the author and giver of them.  
Read 1. Thess. 5.18. In all things give thanks. Read also Psal. 33.1. and Psal. 15.23. etc. and Psame 118. verse 15. See the practice, 1. Chron. 29.9.  
Finally, touching the vowing and dedicating of ourselves wholly to God, read 1. Corinth. 6.20. and Psalm 119.106. I have sworn and will perform it, that I will keep thy righteous judgements. and Psal. 76.11. Read also proverbs 3.9. A solemn profession of this among the Israelites, was the offering of their first borne, and of their first fruits unto God.  
These are the spiritual graces and duties of Gods divine service and worship, concerning the which, we have in this place two things to call to mind, worthy our further consideration.  
First, that they are all of them derived from the true knowledge and acknowledgement of God, in such manner as he hath described himself.  
Secondly, which are the manifold sins, whereby this holy Law of God is broken both on the right hand and on the left, both in excess after a sort in passing the bounds of due moderation, and also in the defect and failing, or coming too short in the performance of good duty. Whether we call them sins directly contrary, or in a certain disparagement, disagreeing to true virtue, and one of them to another. For this point was promised to be opened more particularly in this place.  
Touching the first of these points therefore we may understand, that the soul of man cannot truly know and acknowledge God to be eternal and almighty, most wise, merciful, just, faithful, and true, but it must needs (through the grace of God) be drawn and encouraged, to place faith, trust, and hope in him, as Psalm 9.10. They that know thy name will trust in thee: and Psalm 62.8.11.12.  
How love ariseth from the experience of God's power and mercy in deliverance & defence, read Ps. 18.1. etc. & Ps. 116. etc. and Ps. 5.11. love is reckoned for a companion with trust.  
For fear, read Mat. 10.28. Fear him, who is able to destroy both body and soul in hell. Read also jer. 10.6.7. and 5.22. & Reu. 15.3.4. and 1. Sam. 12.24. Read also Eccles. 12. v. 13.14.  
For humility, read 1. Peter. 5.6. Humble yourselves under the mighty hand of God, that he may exalt you in due time. For patience, read job 1.21. the Lord hath given, the Lord hath taken, blessed be the name of the Lord. Read also jerem. 14.22.  
How prayer groweth from the consideration of God's mercy & power, read Deut. 4.29.30.31. etc. and Ps. 32.5.6. & Ps. 65.2.  
For praise and thanks with vowing ourselves to God, read Psalm 75.1. and Psal. 76.1.11. and Psal. 56.9. etc. to the end.  
Who duly considering, that God is infinitely wise, will not submit himself to be taught wisdom of him, and to be ordered in all things by him? etc.  
Thus we may perceive as it were by a sample and taste, how all spiritual graces and duties of God's worship, do spring from the true knowledge and acknowledgement of God, in such manner as he hath described his own most excellent majesty in his word, and made himself known by his most wonderful and glorious works.  
Now concerning the second point, that is, which are the sins both on the right hand and on the left, we may by a more easy and plain direction (as was said before) well consider of them in the order of these graces now rehearsed.  
First of all, against the knowledge and acknowledgement of God on the left hand and in the defect, is ignorance of God, or no acknowledgement; also erroneous opinions of his nature, or will, or works; contempt of his true knowledge, acknowledgement of false Gods, etc. and on the other hand, 
Sins forbidden  curious searching into the secrets of God.  
Against faith, on the one hand is incredulity, doubting, distrust, etc. and on the other hand, carnal security, and presumption, without warrant of God's word.  
Against hope, in the defect, no hope, no rejoicing in hope, utter despair: in excess, hope without true faith, etc.  
Against love, either no love, or self-love, & love of the creature more than of the Creator, etc. or superstitious love in a blind zeal. etc.  
Against true zeal, in defect, lukewarmness, etc. in excess, zeal without knowledge & discretion, superstitious and Idolatrous.  
Against the true fear and reverence of God, in defect, no fear of God, no boldness or courage in the way of his service, fear of creatures more than of God, or as much as of God: specially the fear of the Devil and his chief instruments of mischief, as though God were not able to defend: In excess, servile fear or terror, as if God were a tyrant, and no mercy to be found with him: superstitious fear in such matters, as there is no just cause to fear.  
Against humbleness of mind in defect, pride, which hath many evil properties: in excess, counterfeit modesty.  
Against sobriety of mind touching the right use of prosperity: wantonness against God, contempt of God, delight in the creature more than in God the giver: in which respect, many are said to make their belly their God, etc. and to commit a spiritual fornication with the creatures.  
Against patience or meekness of spirit in defect, and as it were on the left hand, impatience, frowardness, cursing and blaspheming: in excess, Stoical sottishness, Popish & voluntary whipping of men, their own selves.  
Against prayer in defect, no prayer to God, cold & seldom prayer, prayer without knowledge, faith, repentance, etc. In excess, much babbling, prayer of superstitious & blind devotion, prayers to Saints or Angels, joined with the invocation of the name of God.  
Against thankfulness to God: in defect, no thanks, seldom thanks, cold thanks from the teeth outward, as we say, lessening of benefits, thankfulness to the instruments of blessing more than to God himself the fountain of them, thanks for earthly blessings more than for spiritual and heavenly gifts or graces. In excess, religious thankfulness to false Gods, thanks to the true God for success in all matters, etc.  
Against spiritual dedicating, vowing, or swearing, our souls and bodies, and all that we have, to the honour and service of God; in defect, is no vowing or regard of that military oath and souldier-fare, which we have taken at our Baptism, etc. In excess, the wicked vowing or swearing of any, to associate themselves with the maintainers of Idolatrous religion, and the false and superstitious worship thereof: as Papists in the Council of Trent, etc.  
Here also may it not be amiss, to note that which should have been remembered before, as a sin on the left hand, contrary to faith or trust in God: that is to say, concerning covetousness, which of the Apostle Paul is called Idolatry, that is, the worshipping of an Idol or false God, in stead of the only true God, in so much as the heart of a covetous man is reposed in the desire and hope of that which he coveteth. Oh thinketh he, if I could once get thus much money before hand; if I could purchase such a purchase; If I could make my twenty pounds forty, or my hundredth pounds two hundredth, or as another longeth to make his five hundredth, a thousand, etc. then I should think myself happy, I should be able to defend the world, etc. Alas say they, what is a man without money? These and the like are speeches, thoughts and meditations of distrust in God, and trust in riches, whereby we deny God, job chapter 31.24. and 28.  
And wherewith we commit a spiritual Idolatry, and a spiritual adultery with riches, Read james chapter 4.4. and 1. Timothy 5.11.12. Read also john 1. Epistle 3.15.16.17.  
Let us now proceed to the other things which are remaining: What is the particular equity of this commandment?  
Seeing the knowledge and acknowledgement of God, is the most excellent and profitable knowledge of all other, as that wherein standeth eternal life, we ought to take special delight in it.  
Seeing the Lord is not only most able, but also most willing, 
The Equity.  faithfully to perform what soever he hath promised, and hath also confirmed the same by his divine oath, we may boldly put our trust in him.  
Seeing he is most loving and kind to us first, yea though we are by natural corruption his enemies, and most unworthy of his love, it is most meet that we should the rather love him again with like love, that is, with a most pure, earnest and constant love.  
Seeing he is most righteous, judging without respect of persons, it is good reason we should reverence and fear him above all.  
Seeing he is most wise, & knoweth better than ourselves, what is best for us, we ought patiently and meekly to submit ourselves to his corrections, & to the whole course of his government.  
Seeing he hath promised to hear us, it is good reason we should make our prayers to him.  
Seeing we receive all things from his bountiful hands, it is our bounden duty to be thankful to him.  
Finally, seeing we have our being and whole maintenance in and from the Lord, according as it is said: In him we live and move, and have our being: and seeing he hath both covenanted, and promised, & sworn himself to be our God for ever: it must needs be acknowledged to stand with all reason and most bounden duty, that we should for our parts covenant, vow and swear perpetual allegiance and obedience unto him.  
All is most equal and meet.  
But let us come to consider, what is the particular blessing of the obedience of this commandment, whereby also the particular equity of it will further be confirmed.  
And first, what is the particular blessing of the true knowledge of God?  
In the 3. chapter of the proverbs, verses 13.14. Blessed is the man that findeth wisdom, and the man that getteth understanding. For the merchandise thereof, is better than the merchandise of silver, and the gain thereof is better than gold. And verse 18. Blessed is he that retaineth her. And verse 35. The wise shall inherit glory.  
Read also chap. 8.33. etc. Blessed is the man that heareth me, 
The Blessings.  etc. saith Wisdom. This then is the blessing of wisdom, that is to say, of the true knowledge of God: It is of itself a singular blessing to all that enjoy it.  
What is the blessing of the true acknowledgement of God?  
In the 6. verse of the same 3. chapter of the proverbs King Solomon saith: In all thy ways acknowledge the Lord, and he will direct thy ways.  
What is the blessing of faith or trust joined with hope in God?  
Blessed is the man that trusteth in the Lord, & whose hope the Lord is. For he shall be like a tree planted by the water, which spreadeth out her roots by the river, and shall not feel when the heat cometh, but her leaf shallbe green & shall not care for the year of drought, neither shall it cease from yielding fruit, jeremy 17.7.8.  
Read also Psal. 27.14. and Psal. 31.14. and 34.8. and 84.5.12. and 125.1. See an example, jer. 39.18.  
What is the blessing of God upon those that love him?  
Because he hath loved me (saith the Lord) therefore I will deliver him, I will exalt him, because he hath known my name. He shall call upon me, and I will hear him, I will be with him in trouble, I will deliver him and glorify him, with long life will I satisfy him, and show him my salvation, Psal. 91.14.15.16.  
It is the usual course of God's dealing, to bless those that love his name, Psal. 119.132. & Psal. 69.35.36.  
What blessing belongeth to the zeal of God's glory?  
Phineas stood up and executed judgement, and the plague was stayed. And it was imputed to him for righteousness from generation to generation, Psal. 106.30.32.  
Read Numbers 25.7.8.9.10.11.12.13.  
What is the blessing of the fear and reverence of God?  
Blessed is the man that feareth the Lord, and delighteth greatly in his commandments, his seed shall be mighty upon earth, Psalm 112.1. etc.  
Read the Psal. And Psalm 31.19. and 34.9.10  
Nothing wanteth to those that fear him. And Psal. 128.1. and proverbs 28.14. Blessed is the man that feareth always. Read also Ecclesiast. 8.12.13. And in many other places of the holy Scriptures.  
What is the blessing of humbleness of mind?  
God giveth grace to the humble. And he that humbleth himself shall be exalted, Proverbs 3.34. Luke 14.10.  
The same again, Luke 18.14. and 1. Peter 5.5. Read also a notable place of Isaiah 57.15. and Matth. 5.3.4. Blessed are the poor in spirit, for theirs is the kingdom of heaven.  
What is the blessing of patience & meekness of spirit?  
Blessed are the meek (saith our Saviour Christ) for they shall inherit the earth, Matth. 5.5.  
The same is in the 37. Psalm, verse 11. after an exhortation to trust in the Lord, and to have patience, with promises of sundry blessings: Read from the beginning of the Psalm, it is notable to this purpose: Fret not thyself, etc. Read also james 1.12. and chapter 5.7.8.9.10.11. and Hebrews 12.5.6.7.8.9.10.11.  
What is the blessing of prayer?  
Whosoever shall call upon the name of the Lord shall be saved, joel 2.32.  
The same again. Act. 2.21. & Rom. 10.13. read also joh. 9.31.  
What is the blessing of thankfulness to God?  
Thankfulness hath part in all the former blessings, in so much as all duties of obedience are fruits of true thankfulness. And Psalm 89.15.16.17.18. Blessed is the people that can rejoice in thee, they shall walk in the light of thy countenance: O Lord they shall rejoice continually in thy name, etc.  
This is according to that in the end of the 50. Psalm, where God himself saith thus: He that offereth praise glorifieth me, and to him that disposeth his way aright (which is added for a further explication of thankfulness) I will show the salvation of God. And Psalm 33.1. Rejoice in the Lord ye righteous, for it becometh upright men to be thankful. And vers. 12. Blessed is the nation whose God is the Lord, etc.  
The Scriptures are a plentiful storehouse of blessings upon these duties of Gods spiritual worship: but these only shall suffice for a taste to stir up our diligence to a more plentiful observation of them as we shall meet with them from time to time.  

The Curses.  Now let us likewise see on the contrary, some of the particular curses of the transgression of this commandment. Not of all (for that were over long for us at this time) but of some of the chief of them.  
And first, what is the curse of this Law against those that regard not the knowledge of God?  
They that say unto God, depart from us, for we desire not the knowledge of thy ways: who is the Almighty that we should serve him, & what profit should we have, if we should pray unto him? These shall be as stubble before the wound, & as chaff that the storm carrieth away. God will lay up the sorrow of the father for his children: when he rewardeth him he shall know it: his eyes shall see his destruction, as we read in the 21. chap. of job, beginning at the 14. verse.  
Read also Isaiah chapter 27.11. and Zephaniah 1.6. and Psalm 73.27. Call to mind also 2. Thess. 1.7.8. etc.  
What is the curse upon faith or trust in creatures, and of unbelief toward God?  
Thus saith the Lord: cursed be the man that trusteth in man, and maketh flesh his arm, and withdraweth his heart from the Lord. For he shall be like the tree of the heath in the wilderness, and shall not see when any good cometh, but shall inhabit the parched places in the widernesse, in a salt land and not inhabited, jeremy 17.5.6. And Isaiah chapter 7. verse 9 If ye believe not, surely ye shall not be established.  
Read chapter 30.1.2.3.4. and james chapter 1.6.7.8. See the punishment of infidelity, Numbers 14.21.22.23. and Psal. 78.21.22. and 2. Kings 7. verses. 1.2.13.18 19.20. Trust in false Gods punished, 2. Kings 1.3.4. The fearful and unbelievers, and sorcerers, shall have their parts in the lake which burneth with fire and brimstone, which is the second death, Revelation 2.8.  
For the civil punishment of sorcerers appointed by God, read Leviticus 20.27. Exod 22.18. The punishment of God upon Saul for seeking to the sorcerers 1. Chron. ch. 10.13.14.  
What is the curse of this law against those that presume to hope without faith, & repentance, and without care of seeking to God by prayer, and walking in his ways?  
The hope of the wicked shall perish, Proverbs 10.28.  
What is the curse of God against those that do not fear the Lord, but contrariwise are bold and presumptuous in sin?  
If thou wilt not fear this glorious and fearful name, the Lord thy God: then (saith Moses) the Lord will make thy plagues wonderful, and the plagues of thy seed, even great plagues and of long continuance, and sore diseases, and of long durance, Deuteronomie 28.58.59.  
See also the punishment of presumption, Numbers. 15.13. vain fears also are a punishment upon the want of the true fear of God, Psalm. 53.5. and Leuit. 26.36.37. What is the curse against those that love not the Lord, etc.  
If any love not the Lord jesus Christ, let him be had in execration: yea, excommunicated to death, 1. Cor. 16.22.  
The chief reason of this is, because Christ is God to be blessed for ever, and because God hath loved us only in him & for his sake. Neither would the Apostle have written thus, if he had not known that such are accursed before God.  
What is the curse of lukewarmness, and want of zeal towards the glory of God?  
Because thou art lukewarm (saith the Lord) and neither cold nor hot, it will come to pass that I shall spew thee out of my mouth, Revel. 3.16.  
What is the curse of pride?  
The Lord resisteth the proud, and whosoever exalteth himself shall be brought low, Luke 18.14. 1. Pet. 5.5.6.  
See a fearful example of God's punishment upon Herod for his pride, Act. 12.23. and upon Nebucadnetzer, Daniel 4.26.34. and upon Pharaoh, etc.  
What is the curse against impatience, murmuring and fretting against the Lord?  
The Lord will come to give judgement against murmurers and complainers, as we read in the Epistle of Jude, verses. 15.16.  
What is the curse against those that neglect prayer to God?  
When they cry in their misery they shall not be heard, Proverbs 1.28.  

Every man is a damnable transgressor.  This also is made a note of heathenish people to whom the wrath of God belongeth, Psalm 79.6. and jeremy 10.25. & Psalm 14.4. and again. 53.4.  
What is the curse against unthankfulness to God for his benefits and blessings?  
Because when the Gentiles knew God, they glorified him not as God, neither were thankful, etc. God gave them up to their heart's lusts, Rom. 1.21.  
Thus we see in some part the particular blessings of this Commandment upon the obedience of it, and on the contrary, the particular curses against the transgressions. Now therefore, that we may come to the use of it: Have you perfectly obeyed this Law, that you may from hence challenge the blessings promised, and escape the curses threatened?  
No, but contrariwise I must needs confess that I have grievously broken it, and that I do still daily break it. For even from my youth, there is in my sinful nature a contrary rebellion, whereby I am held captive in ignorance and profaneness, in infidelity and self love, in love of idle, vain and wanton pastimes and delights, more than in the love of God and of the holy instructions of his word: I am negligent in prayer, full of fretting and impatience, and of unthankfulness to God: yea, infinite are my sins and failings against the righteousness of this holy Commandment above that I am able to understand.  
This verily is the natural disposition and estate of us all, even from the womb, as may appear not only by particular testimonies of the holy Scriprures, but also by many reasons drawn from the same, and from common experience also: so that when it is truly said in respect of all the Commandments, we may well understand it spoken chief in regard of this: Who knoweth the errors of this life? cleanse me from secret faults. Keep thy servant also from presumptuous sins, let them not reign over me, etc. Psal. 19.12.13. And jer. 17.9. Yea besides our errors, infinite are our natural rebellions, & the suggestions of the devil, to hinder the obedience of this Commandment. If we be pressed very hard with conscience of our duty, we are ready without the grace of God, to cast of the yoke, 
Perfect obedience for us.  and to say, who is the Lord? To walk by faith, is in our judgement folly, and the next way to beggary. The fear of God breedeth melancholy. And may we not love God & the world too? what need we pray? God knoweth what we need before we ask: and Gods will shall take place whether we pray or no. But who can reckon all the replying and mutterings of our corrupt and profane hearts this way?  
Seeing then neither yourself nor any other of us have obeyed and kept this Law, neither do nor can keep it as we ought, it followeth that you together with us all have deserved the curses threatened in it.  
Have you not?  
I must needs acknowledge that I have.  
We all must needs acknowledge it, not mutually among ourselves one to another, but chief to God, with godly sorrow and lamentation in our souls for the same, if happily we will not deceive ourselves.  
But is there no means to avoid the curses?  
Yes: by faith in jesus Christ, who hath perfectly fulfilled it for us, and given himself to the death for our sins, we shall not only escape every curse, but also be partaker of all the contrary blessings.  
For this cause indeed was Christ made accursed for us, that we might be made the heirs of blessing through him, Galathians 3.13.14.  
Seeing therefore our deliverance and comfort standeth in the obedience of our Saviour Christ, me think it should be to good purpose for us to consider of some testimonies of holy Scriptures, which show that he hath obeyed this Law for us.  
What proof can you allege for it?  
In the 11. chapter of Isaiah, from the beginning of the chapter to the 6. verse, we have one very special proof.  
Rehearse that Scripture.  
But there shall come a rod forth of the rock of Ishai, & a graff shall grow out of his roots. And the spirit of the Lord shall rest upon him: the spirit of wisdom & understanding, the spirit of counsel & strength, the spirit of knowledge & of the fear of the Lord. And it shall make mim prudent in the fear of the Lord. 
Our justification only by Christ.   
The same is evident also in many other places of the Scriptures. Read Isaiah 53.9.10.11.12. Luke 2.49.52. and chap. 3.21. with Math. 3.15. and Luke again chap. 4.4.8.12. & verse 16. etc. and chap. 6.12. and chap. 22.42. john 2.17. and chap. 4.34. and chap. 6.38. and chap. 11.42. and Math. 11.25. etc. Heb. 12.2.3. etc. 1. Peter 2.21.22.23. and Isa. 53.7.  
But are you now discharged from obedience to this Commandment, because Christ hath obeyed it for you?  
I am only discharged of the guiltiness of my sin, and of the curse due to the same: but as touching obedience, I stand bound for my redemption sake, to know and acknowledge the Lord to be my God and Saviour in Christ, and therefore also that I do more steadfastly believe in him, more hearty love him, more dutifully serve him, and finally, that I be every way more abundantly thankful and obedient unto him.  
It is very true, and standeth with all good reason. Here therefore, upon so just an occasion, let us diligently observe, that howsoever there is an infinite difference betwixt the Law and the Gospel in respect of us, and as they are for the same cause opposed the one to the other, specially in the point of justification and salvation (the same Law being the ministry of the curse of death and damnation, through the discovery and conviction of our sin, as hath been showed before: the Gospel on the other side being the ministry of grace and blessing, of life and salvation) yet in Christ jesus the Law and the Gospel are reconciled, and the righteousness of the one is the righteousness of the other, and the duties of this are the duties of that, and the blessing of either is in substance and effect one and the same blessing. But yet seeing you cannot attain to the perfect obedience of it; to what purpose is it that you should take any great care or endeavour with any great labour to increase in the obedience of it?  

Our unperfect obedience is for Christ's sake accepted of God.  God in Christ jesus, and for his sake, forgiving my sins, and renewing me unto himself by his holy Spirit, hath of his most free and bounteous grace promised to accept of my weak faith and unperfect obedience, yea, and to bless me for it more and more, so long as I acknowledging him, loving, fearing, and serving him in any measure of truth, 
Sins forbidden.  am heartily sorry that I can perform these spiritual duties no better, and do labour unfeignedly by prayer, and by using all other holy means to increase more and more therein.  
You are in a very good way, and your persuasion hath sure ground: for the Lord will not break the bruised reed, nor quench the smoking flax, Isaia. 42.3. so long as we can say in truth, Lord I believe, help my unbelief: and Lord thou knowest that I love thee, etc. And the desire of our soul is to thy name, Isaiah, 26.8. The Lord will not cast us away, john 6.37. The sacrifices of the Lord are a contrite spirit, a contrite and a broken heart the Lord will not despise, Psal. 51.17. Read Isa. 66.2. I will look to him that is poor and of a contrite spirit, and which trembleth at my words. And Song of songs, chapter. 4.9. and Math. 5.3. and chap. 13.12.  
Now blessed be the Lord our God, who hath thus prepared us so blessed a remedy, and for that he hath given us his holy Spirit, and for that he hath made us partakers of the beginnings of so unspeakable consolation and comfort in Christ jesus, etc. For he might justly have left us to the common Atheism and profaneness of our nature after the course of this wicked world, etc.  
Hitherto of the first Commandment, and therein of that spiritual worship which the Lord requireth: which is such a kind of worship and service as hath his most proper seat in the inmost closet of the heart and reins, and in the very spirit of the mind, which the Lord only and our own consciences is privy unto.  
The second Commandment followeth to be considered of us, which concerneth the right manner of the external and bodily profession and practice of this inward worship of the soul and spirit, from the former ground of the true knowledge and acknowledgement of the only true God, and as a fruit of his true faith, fear and love: Rehearse therefore the second Commandment of Almighty God.  
Thou shalt not make to thyself any graven Image, 
The Hebrew word is, serve. Thabhandem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  nor the likeness of any thing that is in heaven above, nor in the earth beneath, nor in the water under the earth. Thou shalt not bow down to them, nor worship them: for I am the Lord thy God, a jealous God, etc.  
Is there nothing contained in all these words but the Commandment itself?  
There is beside the Commandment a reason annexed to it.  
Ye say well: the Commandment is this: Thou shalt not make to thyself any graven Image, etc. The reason followeth: for I the Lord thy God am a jealous God, etc. And let us observe it well: for this Commandment, in stead of all the rest, is set down in the full strength and beauty, and as it were in complete armour, being furnished both with the threatening of the curse against the transgressors, and also with the promise of blessing, and holding forth the garland of glory to all that shall obey it.  
Why is that?  
God would in this one let us see expressly, how every Commandment is to be understood, as carrying the curse and blessing, death and life, as it were in the bosom of it.  
But more specially, because the embracing of idolatry, whereby the heart is drawn away from the true spiritual worship of God, is as it were the dissolving of that mariage-covenant which God hath vouchsafed to enter with his people and their posterity, even as on the other side faithful continuance in the duties of his true outward worship, is unto all true spiritual worshippers of him, as the perpetual sealing and confirmation of the same for ever.  
Of these things we shall understand more hereafter: only as touching the nature of the Law, containing both the curse and death against the transgressors, and also the blessing and life to those that shall obey it, read Deut. 30.15.16.17.18.19.20. and chapter 11.26.27.28.  
Now first of all, what doth the Lord forbidden in this second Commandment?  
First of all, in this second Commandment the Lord forbiddeth not only the making, dedicating, or consecrating and setting up of any kind of Image and likeness of any creature, thereby to represent to ourselves, either his divine Majesty, or any strange God, but also he forbiddeth that we should once fancy or contain in our minds any bodily likeness or shape of the divine nature.  
Secondly, he forbiddeth us to bow down the body, or to yield any other external service and worship, to the honour either of the Image so fancied, made, dedicated and set up, or of God himself, or any strange God in or by the Image, either in private closet, oratory, or Chapel, or in any public high way, market place, Church or Temple.  
Thirdly, he forbiddeth all will-worship, that is to say, every form and practise of divine worship and service, either in the whole or in any part, and all the superstitious rights and ceremonies thereof, though it be without idols and images, besides that outward form only, with those holy rights and ceremonies which he himself hath for the time being, commanded to be used and practised according to the prescript rule of his word; either heretofore under the Law among the jews, or now ever since under the Gospel, among all Christian nations to the end of the world.  
Fourthly, the Lord forbiddeth us to rest in any or all the outward duties of that worship which he himself hath commanded, as though he were pleased with the work wrought (as they say) unless they be done in faith and repentance.  
Fiftly, he forbiddeth all true worshippers of him, to enterprise any near society and familiarity with idolaters, either by marriage, or by bodily presence at their idol service, or any of their idolatrous and festival assemblies.  
Finally, he forbiddeth all desire and linger affection of heart towards idolatry or any other false, erroneous & heretical practice of religious worship.  
For the first of these points, read Isaiah. 40.15.16.17.18. and verses 22. etc. and Acts 17.29.  
For the second the express words of the Commandment are clear. The true worshippers of God bow not the knee to Baal. 1. Kings 19.18. Of more secret and private, or household idolatry, read judges chap. 17. and Gen. 31.19.30.32.34. and chapter 35.1.2.3.4. Deut. 27.15.  
And note, that the word of serving the Image or idol is more general than that other of bowing down. For it comprehendeth all idolatrous & superstitious rights and ceremonies, & all outward actions, gestures & significations of zeal, reverence, or allowance of this kind of worship. Such are the dedicating of places for such kind of worship, the erecting of altars, burning of incense, lifting up of the eyes to the Image, holding up of the hands, uncovering the head before them, kissing of them, speaking honourably of them, swearing by them, keeping holy days and feasts unto them, consecrating of Priests for them, etc.  
Read against these and the like, Leuit. 18.1.2.3.4. and chap. 19.27.28. and chap. 26.1. Deut. 12.29.30.31. and chap. 14.1.2. and chap. 16.21.22. Iosh 23.7. and 1. King's chapter 12.31.32.33. and chap. 18.28. and chap. 19.18. and 2. Kings 16.10.11. etc. and 2. Chron. 28.22.23. Exod. 23.13. and chap. 32.5. Psalm 16.4. Hosh. 2.16.17. Psalm 106.39. Read also Isaiah chap. 19.19. Isaiah 44.17. and chap. 57.5. etc. jer. 7.9. and chap. 11. verses 12.13. and chap. 12.16. Ezek. chapter 18.6.12.15. Amos. 8.14. Zeph. 1.5. Read also judges. 8.27. Touching the third point read Collossians 2. verses 18.19.20.21.22.23.  
Read also Micah. 6. vers. 6.7. and Isai. 29.13. Math. 15.9. and Mark chap. 7.5. etc. Not only the Popish Portesse and Mass book, and the Idolatrous worship thereof, but also the Turkish worship according to their Alcoran, and the jewish worship, ever since their obstinate denial of Christ, though it be without Images: yea, and whatsoever is in any divine service book (as we call them) contrary or not sound agreeing to the prescript rule of God's word, all is condemned in this second Commandment.  
As touching the jews, there was indeed a form of worship prescribed by God, which was allowed of him, standing in many godly rights and ceremonies, as the books of Moses do plentifully declare. But now unto Christians, all those rights and ceremonies which were peculiarly commanded to the jews until the coming of Christ, they are ceased. Only that which was moral to the jews, is remaining to the use of Christians, with such change of Sacraments as God himself hath expressly commanded: Of which things we are to inquire anon.  
Concerning the fourth point, read Psalm 50.7. etc. and Psalm 4.4.5. and Isaiah. 1.10.11. etc. and again Chapter 29. 13.14. Math. 15.7.8.9. Revel. 3.1. etc. and verse 14. etc.  
Concerning the fift point read Exod. 23.32.33. & chap. 34.12. etc. & Deut. 7.3.4. & chap. 12.30. & chap. 13.6. etc. Psa. 106.28. Numb. 25.1.2.3. 1. Cor. 5.9.10.11. and chap. 7.15. & chap. 8. and chap. 10.21. etc. and 2. Epistle 6.14. etc. reve. 17.4. etc. Read also Nehem. chap. 13.26. and 1. King. 11.4. etc.  
Concerning the last point, read Deut. 12.30. Ezek. 14 3.4.5. and chap. 20.16.32. etc. 37.  
Now let us go forward: Why doth the Lord in the forbidding of idolatry and false worship, reckon up so full and perfect a distribution of the images & likenesses of all kind of creatures, saying: Thou shalt not make to thyself any graven image, nor the likeness of things which are in heaven above, or on the earth beneath, or in the waters under the earth?  
First, because all idolatrous nations, and namely the Egyptians, from whom the Lord had so lately delivered the Israelites, and the Canaanites with the rest of the seven nations, where he minded to give them their dwelling place and to root those people out, had every such way corrupted and defiled, yea, utterly perverted the worship of God.  
Secondly, because the Lord knoweth the nature of all men to be exceedingly inclinable and ready to all kind of superstition and idolatry, in stead of yielding true worship to the only true God.  
Read Isa. 19.1. and Acts 17.22.23. etc. 29. & Rom. 1.21.22.23. read also Deut. 6.14.  
And that all men are exceedingly prove to idolatry, Israel itself (who was most wisely taught and instructed, and most earnestly warned against it) may be one example in stead of all, seeing they did notwithstanding by and by, after their deliverance out of Egypt, yea and afterward from time to time, fall most grossly into it. Read Exod. 32.1. etc. 8.9. and Ps. 106.19.20.21. and ver. 28.29. Read also judg. 2.11.12.13. & chap. 3.5.6.7.12. and chap. 4.1. Read 1. King. 12.28. etc. and jer. chap. 2.5.6. etc. and chap. 3.1. etc. and verses 6.7.8.9. etc.  
Israel would not take example from the judgements of God upon other nations, and namely upon those that were cast out before them. Neither would the people of judah take warning by the wrath of God, which fell upon Israel. Read jer. 11. ver. 12.13. read Ezek. chap. 16. & chap. 23. & Isa. 2.8. & chapter 57  
Hence it is that the Lord hath in other places of the Law, by express mention forbidden the religious making of all images in any kind of creature, either of wood carved: Isa. 44. or of silver & gold, molten and cast in a mould, as Exod. 20.23. or of any other metal, Leuit. 19.4. or of stone, whether artificially fashioned or otherwise, jer. 2.27. Isa. 57.6. And not only the carving, graving, and melting of images for divine worship, but also all painting of them either in glass, or on walls, & the expressing of them by needle work, or any other way.  
Thus therefore we may see plainly the idolatries of the heathen, all & all sorts of them, with every superstitious appurtenance thereof, to be universally condemned by the Lord, in this second Commandment.  
But doth the same condemnation belong to all the Popish and superstitious idolatries of those, which do in words profess themselves to be the only true Christian and Catholic worshippers of the true God, albeit they boast that they know and worship God in Christ, and not any strange God, neither are so foolish (as they say) to think that the image is God, or to worship the cross but in respect of Christ, who was crucified upon it, nor the bread in their Sacrament of the Altar, but because (as they say, and would seem to believe) that it is then transubstantiate into the very body of Christ.  
And albeit they do not yield their inferior religious worship to false Saints, but to true Saints and their relics & monuments or rather to the Saints themselves, and most of all to God in and for them, etc. and albeit they have their many cunning and subtle excuses and distinctions, whereby they would maintain and uphold their wicked practice, etc.  
Are they (I say) nevertheless (for all that they can say) condemned by this Law of God?  
There is no doubt to be made, but they are all at once, and as it were by one breath of the most holy Spirit of God, utterly condemned, yea, so much the rather these then they, because (as these acknowledge) they have the knowledge of the true God from the light of his word, which the other had not: For hereby their sin is made the greater, and they are left the more without excuse before the Lord.  
And as touching all the reasons whereby the idols of the heathen & their idol worship, is condemned in the holy Scriptures, they are as mighty & pressing to weigh down & overthrow all the images and image-worship of our Popish Catholics.  
It is very true. For God retaineth the same nature and the same divine properties still, the which can no more be portrayed out now then they might then.  
He is a Spirit, as infinite and incomprehensible as ever he was. And as touching Popish images, they are as unable to do good or evil as the heathenish were.  
And they are as lying teachers, and the doctrine thereof as lying as the doctrine of the idol hath at any time been. Howsoever they are called Laymen's books, yet surely they teach nothing but ignorance, the mother of blind devotion. And for no other cause do the Popish teachers commend them to those from whom they have of purpose taken away the holy Scriptures, but that they might nourish in them an utter neglect of reading the Scriptures in their known language, lest they should come to any true knowledge by them. Wherefore justly are Christians forewarned not only to withdraw themselves from all idols & idolatries of the heathen in their more blind manner, and according to their grosser ignorances, but also from following of the example of the Israelites, which were more worthy to be condemned because of their knowledge. Read 1. Cor. 10.7. Yea the Spirit of God giveth a more general warning, as 1. john 5.21. Babes keep yourselves from idols, Amen: They be the last words of his Epistle, he having in the beginning warned them against Antichristian doctrine; such as our Papists thrust upon the Churches of Christ. All which their false doctrine, and false worship, and that Antichristian power whereby it is exacted, is condemned under the title of the name, image and mark of the Beast of Rome, which all true Christians are to avoid, reve. chap. 13.11.  
Yea this kind of idolatry is so much the rather to be taken heed against, & the more severely also to condemned, by how much it is more dangerous to bewitch and deceive poor ignorant souls, and hath more show of carnal reason, whereby subtle heads may more plausibly contend for the maintenance of the same, according as the Apostle reasoneth against the false Apostles, which made show as if they had been faithful Ministers of the Gospel, where notwithstanding they subtly laboured to bring in the ceremonies of the Law, and the worshipping of Angels, & a Philosophical kind of preaching &c. into the faith and worship of the Gospel, 2. Cor. chap. 11.1. etc. Col. chap. 2. and in the Epistle to the Galathians: But more to this purpose, read reve. chap. 17.  
Wherefore, that which is truly said of the Popish artolatry or worship of the bread in their Sacrament of the Altar, that it is the most abominable idolatry of all other, because it doth most nearly overthrow the truth of Religion, and the purity of the worship which God in it requireth, under the greatest pretence of Religion that may be: so may it be said of the rest of the Popish idolatry, being compared with the idolatries of the heathen, which were more gross and further removed from the appearance of true worship, which Popish worship seemeth to have.  
And what though it pleased the Lord sometime to manifest himself and his holy Angels by outward similitudes and likeness of things, as of men, etc. to Abraham, to Moses, to Isaiah, to Ezekiel, to Daniel? Yet seeing Israel was forbidden to make any such representations to themselves by the art of carving, casting in the mould, graving, painting, needle work, or any other way: it followeth by like strength of good reason, that howsoever since that time the holy Ghost by the appearance of cloven tongues, and Christ being glorified after his ascension showed himself to Paul and john, and though before that, at the transfiguration of our Saviour Christ, Moses & Elias appeared in vision to Peter Ieames & john; it followeth, I say, by like strength of good reason, that they are not to be artificially pictured & resembled to any religious use and worship among Christians, no more than the other were among the jews.  
Nay, seeing Christ himself while he was upon the earth was not worshipped with religious worship, but only then, when he gave some token of his divine power and glory: And Paul and Barnabas vehemently forbade all that divine worship, which the heathen idolaters would have honoured them withal: and Peter forbiddeth Cornelius, exceeding measure in his bowing to him: and the Angel forbiddeth john to worship him, though he appeared in great glory before him; much less are their images (though they were never so lively and gorgeously pictured, set forth and advanced) to be worshipped with any religious worship, either higher or lower, with Doulia or Latria, etc.  
The only pictures which the Lord alloweth, as serving to teach and instruct in the right way of his worship, are his own works, according to that in the 19 Psal. 1. etc. and joh. 5.17.36. and the preaching of the Gospel, Rom. 10.18. by an allusion to the former Scripture in the Psal. and Gal. 3.1. Yet so, as the Lord will not have the works of his own hands worshipped, but himself only who created and made them, according to the example of Abraham, Gen. 14.22. Read also Deut. 4.19. Acts 17.24. and jer. 8.1.2. and Zeph. 1.5.  
Finally, if we will please God in representing his divine Majesty by any image, we ourselves must be the image of him, walking in true righteousness and holiness, according to his most righteous and holy laws and commandments, which is our only true wisdom, whereby we are renewed according to the image of God, and shall shine as lights in the midst of a wicked generation.  
Hitherto therefore of the evil things forbidden in the second Commandment:  
Now on the contrary I would gladly hear of you which are the good duties commanded?  
First, the Lord commandeth that we willingly admit and embrace his own word & works, for our only rule of all our knowledge of God, & to direct us how he willbe worshipped & served, not only inwardly with spiritual worship, whereof we have answered before, but also in the outward declaration & exercises thereof.  
Secondly, that from a wise, faithful, loving, zealous, reverend and dutiful heart, we do both privately and publicly profess, practice, & as much as lieth in us, every one in his calling & place, both Christian Prince & Magistrate, Minister of the word, and every other governor and master of family, 
Duties commanded.  both jointly as it were with one shoulder, and apart by every man's particular endeavour and constancy in labour, to promote, further and advance the same the divine service and worship of God, according to the prescript rule of his word. And that all of us be careful to profit ourselves and help forward one another, in knowledge, faith, and repentance, and in all other spiritual graces, by the external actions and exercises thereof.  
Thirdly, God commandeth that we do very carefully shun, avoid and watch against all means and occasions, whatsoever would endanger us to idolatry or any false superstitious worship.  
Fourthly, that to the same end we hold our most near friendship and familiarity, and our only religious Communion and society, with those that profess and declare themselves to be the true worshippers of God: we altogether constantly frequenting the places appointed for the holy assemblies and meetings of the people of God.  
Fiftly, that every of us & all with one consent, chief the civil Magistrates and Ministers of the Gospel, show & approve ourselves wisely & discreetly zealous against all idolatry, & every point of false & superstitious worship, to the quite abolishing and rooting of it out from among his people, to the uttermost of our power.  
Finally, that as touching indifferent things (as they are called) that is to say, such things as be not of idolatrous & superstitious institution and invention, but yet have in their kind been superstitiously & idolatrously abused, & be not of necessary use for the worship of God: that the Christian Magistrate in commanding or not commanding, and the stronger Christian, whether Minister of the word, or any other in the using or not using of them, be charitably wise and careful, that thereby he give no offence or cause of stumbling to the weak, and that they prejudice not the Christian liberty, wherewith Christ hath set us free. And that the weaker & more tender conscienced Christians, labour after that soundness of knowledge & persuasion in such cases & actions as may well be construed, that they stumble at no causeless offence, whereby their comfortable and zealous proceeding in the ways of the Lords pure worship & service should be slacked or hindered.  
That according to the first part of this answer, the word of God, and his works both of creation and government in the world, and also of regeneration and sanctification in his Church, according to the instructions of the word, must be the rule of our knowledge, it may plainly be gathered from these Scriptures following; in the which these things are opposed to all idols, and to every carnal invention and doctrine of man. Ezod. 23.13. Deut. 4.14.15.16. etc. Isa. 40.21. etc. 31. and chap. 44.1.2.3.4.5.6.7. etc. and jer. 10.6.7.10.11.12.13.16. Zach. 13.1.2.3.4.5.6. Hosh. 14.8.9. Ephraim what have I to do with idols, saith the Lord, etc. Read also Acts 17.23.24. etc. Here call to mind again, Isa. 29.13. Math. 15.9 Mar. 7.5. etc. And verily no wise man can think but Gods own creatures and the works which he hath wrought in the nature of all things, are more lively representations of his eternal Godhead, & of his divine power, wisdom, justice, mercy, etc. then the work of any artificial workman, whose work is but a weak & imperfect imitation of nature: neither can he make so much as a shadow of the soul & life & vital power or motion of any creature, etc. The more also the senses are carried after dumb pictures and dead images, the less groweth the care of reading and hearing of the lively Scriptures themselves: according as we see plainly in the Church of Rome, that by this means the devil prevailed both to suppress the holy Scriptures of God, and to bring in their own lying Legends, to confirm their own false worship, and all their lying doctrines.  
Touching the second part of this answer, read Math. 4.10. and Psalm 95.6.  
What our mutual care ought to be herein, read Psal. 122.6.7.8.9. Isa. 2.3. Micah. 4.1. Zeph. 3.9.10.  
What the care of the Prince and civil Magistrate ought to be, consider from the example of Josh. chapter 24. and from the example of the godly Kings of judah, read Deut. 17. verse 18. etc.  
What the care of the master of the family ought to be; consider from the example of Abraham, Gen. 18. verse 19 and of jaacob Gen. 35.1. etc.  
Concerning the public place of God's worship, read Leuit. 19.30. and chap. 26.2. and Deut. 12.4.5.6. etc.  
The like is to be considered, concerning every place of God's worship, appointed for the assembling of God's people.  
It is necessary also to this end, that the Ministers of the word should have meet maintenance, and that there should be schools of learning appointed for the training up of scholars in good learning, for the preparing of meet men for the holy ministery of the word, in so much as God doth not ordinarily give his gifts but by ordinary means, Read Deut. 12.17.18.19. and 2. Chron. 31.2.3.4. etc. Nehem. 13.10.11.12.13. & 1. Cor. 9.7.8.9. etc. Gal. 6.6.7.8.9.10. Read also 2. Kings. 2.3. & verses 15.16. & 1. Tim. 3.15.  
For the third part of the answer, read Deut. 4.15. & verse 23. & chap. 7.3.4. & verse 25. and chap. 11.16. & chap. 12. verse 13. and verse 30. and chap. 13.6.7.8.  
For the proof of the fourth part, read Pro. 2.20. and chapter 13.20. The danger of fellowship with idolaters David well saw, when he complaineth, as we read 1. Sam. 26.19. And thereupon also it is, that on the other side he maketh so precious reckoning of the fellowship and communion of the godly, Psa. 16.2.3.4.5. etc. and of the place and exercises of Gods pure worship, Psa. 26.4.5.6. etc. and Psal. 27.4 and 42.1. etc. and Psal. 84. and 122.1.2. Read also Psa. 73.27.28. and Psa. 119. verse 79. Acts. 2.46.47. Hebr. 10.23.24.25.  
For the fift part, read Exod. chap. 23, verse 24. Deut. 7.25.26. and cha. 12.1.2.3. Herein those noble Kings of juda, Hezekiah and josiah, they are right Princely patterns to all Christian Kings and Princes. And for the zeal of the Ministers of the Gospel, how great it ought to be against idolatry and false worship: whom may we rather take for examples, than the holy Prophets of God, and Apostles of our Lord jesus Christ?  
For the last part, read Rom. 14. and chap. 15.1.2. and 1. Cor. 6.12.13. and chap. 8. and chap. 10.23. etc. Read also Gal. 5.1. etc. By the which Scriptures we may evidently perceive, that their speech is over lose & shallow, who make human laws to overrule the conscience, & to dissolve & take away the consideration of those circumstances which the word of God in such cases requireth to be religiously respected.  
But which are the duties of Gods true outward worship, whereby his spiritual service and worship is to be manifested and declared in the open profession and practice of it, such as God requireth to be in perpetual use amongst Christians?  
They are the public preaching and administration, reading, hearing, and receiving of the word and Sacraments, joined with confession of sins, prayer, thanksgiving, singing of Psalms, & execution of the just censures of the Church discipline as the occasion requireth, in that holy and christian communion of Saints, whereunto God hath called both the Ministers of his word, and also the rest of his people in their several congregations: and the private prayers and thanksgivings, with reading of the holy Scriptures, conferences, Catechize, and singing of Psalms in every Christian family, by the governors thereof, their children and servants, according to the course of their private government: and the prayers and thanksgivings of every member of the family apart by himself, according to their particular occasions and opportunities, both when he sitteth down, and when he riseth up from meat, when he lieth down and riseth from his bed, when he journieth abroad, and when he returneth home, when he falleth sick, and when he recovereth his health.  
These are the essential duties of Gods outward worship, both public and private, whereunto we are to add their accidents or adjointes.  
Which are they?  
Reverend and religious outward behaviour in all these holy actions, and namely in the confession of sins and prayer, the uncovering of the head, the bowing of the knees, or rising up, if a man be set down, holding up the hands, lifting up the eyes to heaven, with holy and reverent boldness of our faith in the mercies of God: or on the contrary, looking down to the earth, or covering the face, or striking on the breast, or some other way in seemly manner, even with tears sometimes, as the case may require, declaring thereby our godly sorrow and anger against ourselves for our sins, as also fasting, joined with extraordinary humiliation by special confession of sins and prayer, and fasting joined with special thanksgiving, according to the examples and practice of the servants of God, yea even of whole Churches and congregations of his people, laid before us in the holy Scriptures to the same end.  
It is so: for these (as one may term them) are a kind of moral ceremonies, common and perpetual both to the jews and Gentiles, and to all zealous and reverend worshippers of God from the beginning of the world, and so shall be to the end of the same: if there be no such necessary impediment or let, which in good discretion may hinder that particular practice for a season, or because of some infirmity or bodily weakness or defect in some particular persons, who cannot do as otherwise gladly they would.  
But that we may speak something in order to both these answers so nearly linked together, we are to understand that we have both the institution and also the practice of them confirmed by the undoubted testimony of the word of God, and by the practice of his faithful servants the true worshippers of him: Of the which let us in a few words briefly consider. For as touching the more full declaration of the chief of these things we have partly seen before, and namely, concerning the preaching of the word what belongeth thereunto, and touching the rest, that is, the Sacraments, prayer and thanksgiving, with their extraordinary fasting or feasting, according to the several occasions thereof, we shall have just cause to treat more fully afterward by the grace of God.  
Briefly therefore touching the ground and institution of the public preaching and administration of the Sacraments, we see how after the institution thereof in the Law, Deuteronomy 5.27.28. and chapter 10.15.16.17. Genesis 17. & Exodus 12. the charge of preaching the word, together with the change and new institution of the Sacraments of the new Testament, is renewed to the Gentiles by our Saviour Christ, Matth. 3. and chapter 26. and chapter 28. and 1. Corinthians 1.21. and of prayer both private and public, Matth. chap. 6. and Luke 11. And thanksgiving, 1. Thessal. 5.18.  
And for the practice of preaching, prayer, Sacraments, etc. we may see it in our Saviour Christ himself and his Apostles, Luke 3.21. and chap. 4.15. and chap. 6.12. Read also in the Acts of the Apostles every where, and namely chapter 2.42. and chapter 20.17. etc. and verse 28. etc. And for singing of Psalms, read Mat. 26.30. Act. 2.47. Act. 16.25. Read also 1. Cor. 14.26. Ephes. 5.19.20. & Coloss. 3.16. Revel. 15.4.  
Likewise as touching the adjoints of the external worship of God, see the practice of kneeling at prayer, Luke 22.41. Matth. 26.39. where our Saviour Christ kneeleth down, yea prostrateth himself on the ground. And john 17.1. he lifteth up his eyes to heaven. So did Paul and the Christians with him when they prayed, Act. 20.36. and again chapter 21.5. Read also 1. Corinth. 14.25.  
For the uncovering of the head, read 1. Cor. 11.4.  
For the holding up of the hands in prayer, read 1. Tim. 2.8. Exod. 17.11. Lament. 3.41.  
For fasting joined with prayer both private and public, read Mat. 6. and Luke 5.35. Act. 13.2. & 2. Cor. 6.6.  
For looking down to the earth, etc. read Luke. 18.13.14. and jeremy 31.19. For tears in prayer, with pity over sinners, Luke 19.41. Philip. 3.18. Act. 20.37. 2. Tim. 1.4. judges chap. 2.4.5. 1. Sam. 7.6. Psal. 6.6. & 56.8. and Psalm. 119. vers. 136. & 2. Kings 20.3. & ch. 22.19. & Ezra ch. 10.1. joel 2.17.  
For feasting and joyfulness with special thanksgiving, read Jude verse 12. and 1. Corinth. 11.20.21.  
And in this manner was it that Paul saith, Act. 24 14. that he worshipded God, believing all things which are written in the Law and in the Prophets.  
It is true indeed, that the bowing of the body and all other outward gestures are nothing without the bowing of the heart, as we may perceive by the speech of joshua, chap. 24.23. & 1. Kings 8.57.58. and Isaiah 58.5. But how can we think that such a one boweth his heart, who refuseth to make any outward profession of it in the fit time and place thereof?  
Every one therefore that will, may see that these things (though they be not of the substance of religion) yet may they not be profanely and rudely neglected of us, without sin against this holy commandment of God. And we are the rather to consider of these things, because experience showeth, that many fall from Popish superstition, to a contrary extremity of unreverend behaviour before the Lord, as though it nothing at all mattered what gesture we use in the congregation. This is no correction of abuses, but a changing of one abuse for another, and therefore must needs be displeasing before the Lord.  
But yet one thing more, which I pray you let us earnestly & in the fear of God, concerning the ministration of the word and Sacraments: that is, whether it be necessary, that there be any prescript form set down and agreed upon, for the ordering of these actions, and that the same should be religiously used in the worship of God, or no. For verily it is necessary that every one have a sound judgement and persuasion in this point, and that we have a clear conscience void of all scruple, seeing it doth so nearly concern the worship of God.  
Show therefore what hath been your instruction herein: & I beseech God to give us true understanding in all things?  
I have been taught, that it is not simply necessary, that there should he any prescribed form, for then the Lord himself would by his holy Apostles have expressly set down one for an unchangeable and exact rule for all Christian Churches. And beside, it may be presupposed, that he which (according to the ordinance of the Lord) is fit to be a Minister of the word and Sacraments, is in some convenient measure instructed from the book of God, how to pray in all things as the matter requireth, as well as to teach every man the whole doctrine of faith, and to instruct in every point of righteousness, through the wisdom and grace of the holy Ghost which is given unto him. And finally, the gifts and graces of the Spirit of God are not to be stinted and limited by man.  
Nevertheless, I have here withal been likewise taught, that in some respects it may be counted necessary, as a godly help and remedy, both for Ministers and people, that they should have some form and order agreed upon, and used for public profession of consent; provided that it be a sound collection and interpretation out of the word of God, both for the substance of matter, and also touching the form and order itself, as grave and simple as may be, without all curious variety of human invention, according to the examples and practices of the Christian Churches recorded and set down in the word of God for our imitation therein: so that the liberty of the preaching of the Gospel, and of the prayer which is by the discretion of the Preacher to be fitted thereunto, be not by the length and labour of that which is prescribed, abridged, or prejudiced and hindered any way.  
For the proof of these things, read 2. Timothy 3.16.17. 1. Peter 4.11. Coloss. 1.28. 1. Corinth. 11.1. etc. to the end, and chap. 14. Act. 13.15.27. and chap. 15.21. and Coloss. 4.16. 2. Timothy 4.1.2.3.4.5.  
See some examples of prescribed forms in the holy Scriptures. Of Prayer, Psalm 102. joel 2.15.16.17.18. Luke chap. 11.2. of thanksgiving, Deut. 26.5.6.7.8.9.10. Psalm 92.2. Chron. 29.30. Revelation 15.3. Of blessing, Numbers 6.22. etc. Yea of blessing the godly, and cursing the wicked, Deuter. 27.11.12. Read also Numbers 5.21.22.  
These examples and the like, are to be followed for soundness, plainness and brevity, in a meet and convenient proportion. Otherwise, none ought to presume either to prescribe or practise any thing for a worship yielded to God.  
But which are those respects for the which a prescript form and order of the ministration of the word and Sacraments, may be accounted necessary, as a godly help and remedy to be agreed upon?  
First, in regard of the weaker sort in every congregation, who are necessarily herein to be tendered of all the rest; yea even in respect of the common infirmity & human weakness of us al.  
Secondly, because of the importunity of the malicious adversaries of the Gospel, who would otherwise take great advantage to cavil at, and to slander the Churches of God, as if we were uncertain in all things, and were full of confusion in our faith and worship of God, and in our whole profession and religion.  
As touching the weaker sort of our brethren, we know how they are in many places offended, yea notwithstanding the faithful Ministers of God use good discretion herein. They are hardly kept from waywardness against preaching itself, which God hath appointed to do them the most good, because they are not fully satisfied the other way. But beside this consideration of the weaker, surely they that are more strong and better confirmed in the ways of God, and have the grace to discern betwixt things that differ (both Minister of the word and other) they find good use of that which is well prescribed both for prayer and for declaration of other the ordinances of God, not only for help of memory, but also to quicken the affection, to the more excellent, more necessary, more essential, & effectual parts of their ministery: wherein God is to be blessed and praised of us, for our gracious liberty, both touching preaching, and also concerning prayer, so far as God hath distributed the measure of his graces to every one.  
Thus far therefore all are to be entreated in the Lord, that howsoever every one is for his own part, to keep himself upright and sincere in the worship of God, yet where some things are amiss, in an order set down which is generally good and godly, we are to take great heed that we sin not so unadvisedly, as to reject all because of some imperfections. Neither yet to be over ready to object and hold forth the blemishes thereof to the disgracing of the whole, & therein to be contentious, &c: but rather to sigh and mourn for it, & to entreat the Lord for his merciful redress in his due time, we always acknowledging ourselves unworthy of so great perfection as we ought humbly to desire and hearty to long for, etc.  

Rom. chap. 12.18.1. Cor. 10.32.33. Col. 4.5.  Now further also, as touching the adversaries of the Gospel, we know that we must have care that we give no offence to any, but that we walk circumspectly, even toward those that be without, against whose slanderous reports a holy consent in doctrine liturgy, and in discipline set down, is a just & real apology & defence in the sight of all men.  
This is that which we ought to think in soundness of judgement concerning this weighty matter, and therefore was it of duty to be delivered unto you.  
It remaineth also as belonging hereunto, that you show who they are, by whom the word and Sacraments are to be publicly administered with prayer and thanksgiving in the Churches of God, and so are to be acknowledged meet guides unto the rest in the actions of God's holy service and worship.  
Show which they be?  
They are such as being first called of God, that is to say, 
The Equity.  such whom he hath endued with meet gifts and graces for so holy a ministery & service, are also upon due trial of the same their fitness, both for doctrine & life, called, ordained, and set apart thereunto with consent of other godly Ministers, and that people, to whom they are to minister in the disposing of the mysteries of God.  
Read 1. Tim. chap. 3. and Titus chap. 1. Act. 14.23. Heb. 5 4. 2. Corinth. 3.5.6.  
Read also Rom. chap. 12.6.7.8. and 1. Tim. chap. 5.9. etc. 17.18.21.22.  
Hitherto of the evils forbidden, and of the contrary good duties commanded.  
Now what is the equity of this commandment?  
Seeing the Lord hath not only created & redeemed our souls, but also our bodies, yea seeing he hath as it were espoused and married us and his whole Church to himself, most dearly loving it as it were with the love of a most kind husband toward his only wife which he tendereth as himself; it is most equal and meet that we should in all pure and chaste manner worship him alone, both with our souls and also with our bodies, because we are wholly his.  
It is true: Read Psal 95. & Psal. 100 Read also 1. Cor. 6.20. Rom. 8.23. Phil. 3.21. 2. Corinth. 7.1. and 1. Thess. 5.23. Read also jeremy 2.1.2.32. Yea the renewing of the marriage, chap. 2.2. & Isa. 62.4.5. and Hosh. chap. 2. and chap. 3. Matth. 9.15. and john 3.29. Eph. 5.22. Revel. 21.2. And the whole Song of songs.  
Now therefore how unworthy a thing it is, that mankind which is the noblest of all bodily creatures, should prostrate, yea prostitute himself as it were, in spiritual adultery to most vile and contemptible idols: which that they have eyes and see not, ears and hear not, etc. every man that will open his eyes, and is not as an idol himself, may easily see.  
And that Idols are most vain and contemptible things, 
Gillulim of Galal, which signifieth dung. As Ezech. 4.11.15. even the excrements of the body.  read how great disgrace the Lord hath cast upon them every where in his holy Scriptures, as Ps. 115.4. etc. & Ps. 135.15.16.17.18. & 1. Cor. 12.2. & Act. 14. vers. 15. & jer. 10.14.15. & Hab. 2.18.19. & 2. King's ch. 17.12. dungy gods, & 1. Cor. 8. they are nothing in the world. And Isaiah chapter 44.9. etc. Read also Ezechiel chap. 16. and chap. 23. Where, the Lord doth by his holy Prophet most odiously describe the sin of Idolatry, comparing it to most filthy adultery of the body.  
Hence it is, that (as it followeth in the reason of this commandment) the Lord taketh to himself the title of jealousy against Idolaters, as against those which defile the marriage covenant: of the which reason we are now to inquire. It containeth two parts. Which are they?  
The first is a threatening of the curse against all Idolaters, which the Lord accounteth haters of him.  
The second is, a promise of blessing to all pure and chaste worshippers of God, whom only he esteemeth for his true lovers & friends, according as it is said of Abraham, that he was called the friend of God.  
So indeed we read james 2.23 And the Apostle may well gather so much by the Lords familiar dealing with Abraham, as the holy story plentifully reporteth, seeing he was a true worshipper of him, etc. read 2. Chron. 20.7. & Isa. ch. 4.18.  
But in the reason of the commandment, which are the words of the curse against Idolaters?  
They are these: For I the Lord thy God mighty and jealous, do visit the iniquity of the Fathers upon the Children, upon the third generation, and upon the fourth, on such as hate me.  
What meaneth the Lord when he saith, he will visit the iniquity of the fathers on the children?  
His meaning is, that he will severely punish this grievous sin of Idolatry.  
God indeed doth not visit and make inquisition for sin in vain; but finding it he taketh vengeance of it, as we may observe his proceeding against Sodom and Gomorrha, and the cities adjoining, Gen. 18.20.21. and chapter 19.23. Read the 1. chapter of Zephaniah, where the threatening of the punishment is joined with the visitation and search for sin diverse times in that chapter. And the Lord professeth himself specially wroth, as we see in this place against this sin of Idolatry, which he accounteth a spiritual and most filthy fornication. Remember again Ezechiel, chapter 16. & chap. 8.15. and Josh. 24.19.20. 
The Curse.   
Yea, let us mark in reading of the holy Scriptures, & we shall find, that the Lord is not more often, nor more earnest against any sin, then against this of Idolatry, 
Read Deut. 27 15. EZek. 14.34.5. & ch. 8. verse 8.9.10.11.12.  both secret and open, which is the perverting of his whole true religion, as hath been answered in our entrance upon the interpretation of this commandment.  
What is the punishment and curse which God threateneth?  
Unquietness and turmoil of conscience, with many bodily calamities here in this world, and after this life, everlasting and most woeful destruction both of body and soul in the world to come, if it be not prevented by true repentance.  
Read Psal. 16.4. Isa. 2.19.20.21. and chap. 8, 21.22. & ch. 16.12. and chap. 47.11.12. etc. against the Babylonians, and chap. 57.10. etc. 20.21. against the Israelites. And Hosh. 8.7.8. & chap. 10.15. & 1. Corinthians 6.9. & 1. Peter. 4.3.4.5. and Revel. 22.15.  
But why doth God call Idolaters haters of him, seeing they say they do that which they do of singular love, devotion, and zeal which they bear unto him?  
Because Idolaters can no more love God in truth, than the adulterous woman can love her husband, howsoever she speaketh him fair and flattereth with her lips.  
This indeed doth the Lord give all Idolaters plainly to understand, if they had grace to see.  
But that we may hast forward: the threatening as we see, is not made against Idolaters themselves only, but also against their children and posterity, to the third and fourth generation Is not this unequal, think you, that God should punish the children from one generation to another for the father's offences?  
It is rather of wonderful mercy, that he doth so graciously limit and restrain the curse: seeing he might justly withdraw his grace from the whole posterity of the Idolaters, as from an illegitimate and bastardly seed, seeing he hath as much as in him lieth, made the condition of the covenant of this spiritual marriage utterly void and frustrate.  
Yea and herein also doth the wonderful mercy of God more clearly utter itself, because he doth not so cast off the next generations of the idolaters, but whosoever of them will forsake the sin of their fathers and be true worshippers of him, they shall not only be accepted themselves, but the covenant also shall in them be renewed to their children and posterity for ever, whosoever among them shall abide faithful therein.  
Read Ezek. chap. 18.1. etc. to the end: and chap. 20.18.19.20. read also Psal. 78.4. etc. 7.8. and jer. 3.1. & Hosh. 3. Here therefore is wonderful mercy indeed. And further also, the very curse itself serveth to exceeding gracious purpose, that is, both to fear parents from idolatry, even for that love they ought to bear to their posterity, & welfare of their children, both in soul and body: and also to withdraw children from the example of their idolatrous parents, which is for them a very dangerous inducement to idolatry, and so to the utter undoing of all that should come of them to the third and fourth generation, by a pitiful interruption of the course of God's mercies toward them.  
But all this concerneth those children that live to come to knowledge.  
What is to be said of those children of Idolaters, which die before they can discern of the Idolatries of their forefathers: shall all such be condemned?  
They are doubtless in a fearful estate: nevertheless we must in fear and reverence leave the secret judgements of God to himself, who will in due time show himself most righteous in all his ways.  
So said Moses, Deut. 29.29. Secret things belong to the Lord our God, etc. Yet thus far may we be in good hope, that notwithstanding they are cut off from the benefit of the covenant of the Law, which is not made to thousands, but upon condition of the children's faithfulness in their generations after the example of their godly parents, some of them may be saved through the grace of that covenant which was made to Abraham, according to the free election of God in Christ jesus, before this covenant of the Law was made, and which is established upon better promises. Heb. 8.6.  
Hitherto of the curse against the transgressors of this Commandment, which as was said, is the first part of the reason; 
The Blessing.  the second part followeth: In what words is that contained?  
In these: For I the Lord thy God do show mercy unto thousands, to such as love me and keep my commandments.  
What is that mercy which the Lord will show them?  
He will bless them with all blessings of this life, so far as shall be good for them: but more specially he will give them abundance of true spiritual comfort here in this world, and everlasting happiness and glory in the kingdom of heaven. Yea he will bestow these mercies not only upon themselves, but also upon their posterity to a thousand generations.  
That is, even to the world's end, and for ever and ever. 
Read Deut. ● 9 and Psal. 105.8.  So great is the largeness of Gods most gracious covenant to all that truly love God, in dutiful and thankful regard of his most tender (as it were) marriage love toward them; and in love (as a fruit thereof) do purely and chastened worship him and keep his commandments. For the love of God in us is the immediate root and fountain of all our obedience, even as his love toward us and the sweetness thereof apprehended and felt in our hearts by faith, is the original & first cause of our love to him. But shall all the posterity of the true worshippers of God be thus blessed and saved without exception?  
No: but they only which keep covenant with the Lord, following the example of their faithful and godly parents, how few or how many soever they be.  
So indeed do the words of the commandment itself limit the promise, Read also Psalm 103.17.18.  
Remember Ezechiel again 18.14. etc.  
But what if the children of faithful parents die before they know what belongeth to the true worship of God, neither have knowledge and faith to love him and to keep his commandments?  
There is notwithstanding very comfortable hope, because they are within the compass and charter of the covenant.  
It is true: for God hath said of the faithful worshippers of him: I am thy God and the God of thy seed, Genesis 17.17. and chapter 12.2. And our Saviour Christ assureth us, that to such belongeth the kingdom of heaven, Mark 10.14. read also 1. Corinthians 7.14.  
Yet we see that even of the children of the faithful, many that live to come to knowledge, do afterward utterly degenerate and refuse to walk in the steps of their faithful parents, and so pull down the curse of God upon their heads: yea the true worshippers of God themselves, & their godly children have always, and do still meet with many great afflictions and troubles, according as it is said: Great are the troubles of the righteous, Psal. 34.19.  
What is to be said to these things?  
God hereby giveth to understand, that his election is free, and also that all mankind is naturally corrupt and sinful from the womb, and that the obedience of his best servants is unperfect, which maketh the jar, and putteth all as it were out of time. So that of necessity we must have recourse to the fountain of God's free grace and mercy in Christ jesus, for the assured ground of our stay & comfort in the midst of all our troubles, until the Lord shall in his good time deliver us out of them all.  
So it is in the place of the Psal. before mentioned: Great are the troubles of the righteous, but the Lord delivereth them out of them all. Undoubtedly, if we could hold on in an even and constant course of obedience, his mercies toward us should flow as it were with a continual stream upon us without interruption; but because we go so often out of the way, we meet with the curse, at the least with the tag of it (as one may say) in stead of the blessing. Now therefore these things being true, both touching the curse and also the blessing (as they are indeed most true) how cometh it to pass that they do usually so little affect people, either to breed in them carefulness to fly idolatrous and superstitious worship, or to provoke them to be upright & zealous in the true worship & service of God. What is the cause of this?  
It is, by reason that we do not consider duly of that which God himself allegeth, to admonish and provoke us all, to be above all things most careful to yield him his most due service & worship.  
What is that which God allegeth to this end?  
His almighty power & eternal decree, wherein he standeth fully armed and most zealously bend, both with justice to take vengeance upon all Idolaters, and also in mercy to bless and reward all his true worshippers and faithful servants.  
These things which are most weighty and of greatest importance above all other, are contained in those his divine titles, which here again the Lord repeateth from the preface or general reason of his Law; saying: For I the Lord thy God: and in this new title of jealousy which he taketh to himself, by a similitude taken from the disposition of a most loving husband, who can least endure to be unfaithfully dealt withal by his wife above all other, and is a most hot pursuer of him which hath defiled his marriage bed, as we read proverbs 6. in the end of the chapter: God grant that all of us may better consider of these things.  
Why is Idolatry compared to bodily adultery?  
First, to set forth how abominable this sin is in the sight of God.  
Secondly, to note the extreme delight and pleasure which Idolaters take in this sottish haunt, they being as it were wood and mad in the haunting after it.  
Thirdly, because they are by all means most lavish and prodigal in the upholding and advancement of it.  
Finally, because the spiritual adulterer as well as the bodily, is continually restless and unsatisfied, seeing they have both of them left the ways of God, whereunto only he hath promised the blessing of satiety and contentment.  
Touching the first reason, we have seen it already from the 16. chapter, and the 23. chap. of Ezek. where the Lord describeth it so odiously, that (were it not that the Lord hath seen it so meet) we would think that it might not with shamefastness be so uttered. But the reverence of his most holy and pure wisdom teacheth us, to lay all the shame justly upon our own extreme folly, which hath given so vehement an occasion of it. etc.  
Of the second and third reason, their own practice in their often and long pilgrimages, their many and great offerings & gifts, both in life and at their death, their costly decking of their images, etc. are a plentiful and real witness, famous as in a theatre. etc.  

Every man is a damnable transgressor.  Last of all, that they are restless and unsatisfied and never quieted, it is affirmed Ps. 16. and may be gathered, by the name which the Lord giveth in many places, calling them, terricula, such things as rather terrify and vex, than comfort, etc.  
Hitherto of the interpretation and equity, and of the curse and blessing of this second commandment:  
Now that we may come to the use, and so as shortly as may be, grow to the conclusion.  
Have you perfectly obeyed this so just and equal a Commandment, that thereby you stand freed from the curse threatened, and that ye may (as a recompense of your obedience) look for the blessings promised?  
To speak truly, neither I nor any other can say so: but rather all of us do grievously and continually sin against it one way or other. It is the only mercy and grace of God, whereby we are preserved from gross idolatry and the occasions thereof; and that we are taught & trained up in the way of his true worship. And if we could rightly judge ourselves, we should find, that by nature we are as prone and ready to all superstition & Idolatry, as any other which have been this way misled before us.  
It is true: for idolatry is very pleasing to the natural man, as that which is of his own devising, and which man hath himself every way fitted to serve his own humour. 
Suum cuique pulchram.  It hath all things delightful to the sight of the eyes, to the hearing of the ears, to the smelling of the nose, goodly and sumptuous Churches and monasteries, beautiful and brave Images, sweet melody and descant, fragrant and odoriferous smells of incense. To speak in a word, it is a marvelous and easy way of worshipping God, according to that which one saith of their most devoted and religious persons, that they are humble but without lowliness, poor but without want, and rich without labour. It were doubtless an easy thing for any of us, to bring our hearts to as great a love and liking of idolatry and idolatrous worship as any of the Papists bear unto it, if the commandment of God did not through his grace restrain us, and inform our consciences against it: So that they which boast and glory of their devotion this way, they do but glory of their own shame.  
The temptations of gross Idolatry (Go be thanked) are not of any great force with us in this our gracious peace and liberty of the Gospel. 
Christ's perfect obedience for us  But which of us knoweth how great they would be, if Idolatry (which God of his infinite mercy forbid) might yet again be countenanced & commanded by public authority, and enforced by severe persecution and penalty: we may be sure of this, that unless we should be mightily assisted by the Spirit of God to withstand them, they would fearfully shake us. Wherefore let us not deceive ourselves with vain confidence, without careful sifting and examining of ourselves in the sight of God, etc.  
But to leave conjectures for the time to come, and to go no further then to present signs and show tokens; surely the little sorrow which we have for our former sins in the days of idolatrous darkness, and the little thankfulness that is among us for the sweet and comfortable light of the Gospel, with so wonderful deliverance as we enjoy: and finally that little reverence and zeal which we bear to the true worship of God in the holy and pure exercises thereof, they do strongly evidence and testify against us, that our sin and guiltiness is great against the righteousness of this holy Commandment.  
We are therefore so far from the desert of blessing, that we have deserved a great measure of the curse; and might justly fear it without all escape, unless happily we shall take hold of that part of the obedience of our Saviour Christ, whereby he hath obeyed this Law, and made satisfaction to God for our sins in this behalf: for he only must be our discharge, etc.  
But what proof have you that our Saviour Christ hath perfectly obeyed this 2. commandment: that so we may have assurance that he is our righteousness concerning this commandment, as well as concerning the former?  
We have a notable proof of it in the 2. ch. of the evang. john, verse. 14.15.16. & 17. which testifieth of his perfect zeal against the abuses, & for the right use of the holy place of God's worship.  
Rehearse that which he Evangelist writeth of this matter.  
14 And he found in the Temple those that sold oxen, & sheep, and doves, and changers of money sitting there.  
15 Then he made a scourge of small cords, and drove them all out of the Temple, with the sheep and oxen, and powered out the changers money, and overthrew the Tables.  
16 And he said unto them that sold doves, take these things hence, and make not my father's house a house of merchandise.  
17 And his disciples remembered that it was written, The zeal of thy house hath eaten me up.  
This zeal of our Saviour Christ for the house of God's worship, is indeed a perfect confirmation of his zeal to all the duties of God's worship, to be performed in all holy and pure manner in the Temple of God, according as it is said in the Psal. 93.5. Holiness becometh thine house O Lord for ever, and Psalm 5.7. I will come into thy house in the multitude of thy mercy, etc. and Psalm. 29.9. In his Temple should every man speak of his glory. And according as the Israelites returning from captivity, Nehem. chapter 10.39. in their subscribing of their oath and vow to the Lord express it by this, that they would not forsake the house of their God.  
Neither did our Saviour Christ once only in this manner of reforming the Temple, utter this his perfect zeal in the beginning of his miracles and showing himself, but also toward the end of his course, as we read Matth. 21.12. etc. and Luk. 19 vers. 45.46.47. And let us the rather observe the perfection of the zeal of our Saviour Christ, because he useth this reproof and sharp censure against that which (though it was a great profanation of the Temple) yet it had great colour of carnal reason to set a gloss and fair show upon it. For there was use of all those things in the worship of God; that such as would offer sacrifices either greater or smaller, might have them at hand there, & also their money of what coin soever changed there, for the buying of their sacrifices, etc. The perfection therefore of the zeal of our Saviour Christ may hence be noted, in that no show of excuse could slack his just censure and vehement reproof. He was so wholly taken up with the true zeal of God's worship, that he doth as it were trample under his feet all carnal reason, & specially the filthy covetousness of the Priests, which was in them a chief cause of the toleration of this abuse.  
But beside this one, & that also a doubled confirmation, we have the former profess alleged in the first Commandment, 
Our unperfect obedience for Christ's sake accepted.  for his perfect obedience in that spiritual and internal worship of his soul. For they are so many warrants of his fulfilling of this, because in them he hath joint-witnesse both of his internal and external worship together. Neither is it to be omitted here, that our Saviour Christ usually frequented the Synagogues of the jews, and Temple of jerusalem, at the times of the holy feasts: partly to celebrate the feasts according to the commandment of God: and partly to manifest himself to be the Lord our righteousness, and to publish the doctrine of salvation in the most solemn assemblies of the people of God. Wherefore also we are hereby likewise further confirmed, that the Lord who hath in Christ jesus accepted a satisfaction for our sins against this Commandment as well as against the former▪ will for his perfect obedience sake, accept of our poor endeavour and labour, if from our hearts we strive to worship him in some measure, both of inward truth, & also of outward profession and declaration of his worship, and also make us partakers of his blessing, promised both to ourselves and our children, even to so many as shall yield him any measure of true service and obedience.  
But what proof have we of this?  
In the ninth Chapter of the Gospel of Saint john, the 31. verse.  
Rehearse the Scripture?  
Now we know that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth.  
A comfortable testimony of him that was before a blind man, but now had not only his bodily eyes opened, but also the eyes of his mind to see the truth of God, as one taught by his holy Spirit, not only giving witness of our Saviour Christ that hath given him his sight, that he was a true worshipper of God, and therefore such a one whose prayers God would hear and did hear for the restoring of him; but also that every true worshipper of God (which is not a sinner) that is to say, is not such a one as hath given himself over to sin, but hath repent of it, and striveth against it, and to that end calleth upon God for grace, he shall be heard of him.  

Scope of the Commandment.  Whereunto agree these last words of the Lord himself in this our Commandment: assuring us that he will show mercy (that is, all kind of mercy for soul and for body, etc.) upon all those that shall love him, and keep his Commandments: And in this comfort let us proceed to the third Commandment.  
Rehearse the words of it.  
Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain.  
What is the scope and drift of this Commandment: & how is it to be distinguished from the former two?  
This third Commandment aimeth at these two points following.  
First, to show what ought to be the ordinary course of the whole life and conversation of the true worshipper of God, both in word and deed.  
Secondly, to declare what is the chief end of life, and of all the thoughts, words, & works thereof; not only in the duties of God's worship, both inward & outward, according to the first & second Commandment: but also in every other duty according to all the Commandments of the whole Law of God.  
What is the chief end of all obedience?  
The honour and glory of God.  
This is indeed the general scope and drift of this Commandment, according to the general instructions and admonitions and exhortations of the word of God, showing how the life of the servants of God should differ from the life of all profane and worldly ones, both in the manner and form of it, and also in the end which they ought to propound to themselves therein: such as are the instructions, etc. which we may read Math. 5.16. 1. Peter chapter 2.12. and chapter 3.15.16. and chap. 4.1.2.3.4. Eph. chap. 4.17.18.19 20.21. and chap. 5. verses 15.16.17. and Phil. 2.14.15.16. and chap. 4.8.9. and Col. 3.13.14.15.16.17.18. etc. Read also 1. Thes. 2.10. Acts. 20.18. and 2. Tim. 3.10.11.  
And it was necessary that the Lord should add this Commandment, to such end and purpose as hath been thus declared, that thereby he might meet with the hypocrisy or lightness and vanity of a number, who desiring not to be accounted altogether profane and without Religion, do therefore come to the place of God's worship, and sit down or stand up to hear the Sermon, and kneel down to prayer, etc. yet the same nevertheless so soon as they are out of the Church-door, let all their thoughts and words, and the whole course of their life lose to a kind of Libertinism, etc.  
This the Lord cannot endure, it being an unworthy and dishonourable profession of his name and Religion: yea, he accounteth it no better than a defiling of his name, as we may read Leuit. 22. verses 31.32.33. and chap. 20.3. The polluting of his name, & the defiling of his sanctuary, the place of his worship, they are joined together. And verily, they show themselves to have little profited by the hearing of his word, and by their prayers, etc. whosoever have no reverend regard to give glory to the name of God.  
Such receive the word of God in vain, 2. Cor. 6.1. They call upon the name of God in vain. All their worship is in vain, Isa. chap. 1.  
The Lord requireth of his worshippers to take another course. He cannot like that we should under covert of his name follow our own vain minds and lusts, neither yet one to sooth and flatter another by an Italienate behaviour, etc. after the manner of this world, which is full of subtlety and glozing; but in simplicity and truth, etc. as we have a notable description of a right godly life, 2. Cor. 6.4.5.6.7.8.9.10. and james 3.17.18. The life of the true worshipper of God, is not sycophantical and effeminate, but it is cordial & without hypocrisy or guile. The contrary therefore is condemned of God, Read john 5.44. and chap. 12.43. and chap. 7.18. and Gal. 1.10. read also Rom. 2.24.  
But these things will yet further appear to be the meaning of the Lord in this Commandment, by the particular handling of the words thereof; as well those of the Commandment, as the other of the reason annexed, which containeth the curse against the transgressors of it.  

Words interpreted.  Let us therefore come to it.  
What things are we to observe, that we may find out this to be the sense and meaning of this Commandment?  
Three things are to be considered of us.  
Which are they?  

First, what is meant by the name of God.  
Secondly, what it is for us to take the name of God.  
Thirdly, how the name of God is taken in vain.   
Of these things in order: that so we may perceive both what are the evil things forbidden, and also what on the contrary are the good things commanded.  
What is meant by the name of God?  
First, all which maketh God most famously known to be God, as one infinitely differing from all other things, that is to say, his divine titles, word, and works.  
Secondly, God himself, and whatsoever he hath by the same his divine titles, word, and works, revealed of himself, that it should be known of us; as his eternal power and Godhead, by the creation of the world and all things else, according to that description which he hath by his own voice from heaven given forth, and by his own handwriting set down of himself.  
Touching the first of these points, let us consider that it is the very use of a name to put difference betwixt one thing and another, and specially betwixt the creature and the Creator, Read Exod. 34.5.6.7. jer. 16.21. That the word of God is as the name of God, in that it maketh him most perfectly and fully known, Read Psal. 138.2. Consul Trem. read also 1. Tim. 6.1.  
How the works of God do make the Lord known, read Psal. 19.1. etc. Isa. 40.26. etc. and chapter 45.11.12. etc. jer. 10.11.12. etc. Act. 14.17. and chap. 17.23.24. Rom. 1.19.20. More particularly how the judgements of God do set forth his name, read Exod. chap 9.16. and Isa. 30.27. Psal 9.16. Ezek. 30.19.26. and 33.29. and 35.11.15. and 38.23. and 39.6.7. And for his mercies, Isa. 45.20. etc. and chap. 48.9.10.11. Phil. 2.9.10.11. Read also Exod. 23.21. Ezek. 16.59. etc. and chap. 28. verse 29. etc. and chap. 29.21. and 37.13. joel. 2.26.27. etc. and chap. 3.16.17.  
Now touching the second point of the answer, that the name of God is used in the holy Scriptures for God himself, it is every where evident. For in this respect the servants of God are said to call upon his name, to fear his name, to bless his name, yea, to give all praise and glory to his name, which excelleth all praise, etc. Psalm 115.1. and Nehem. 9.5.6.7. etc. The name of the Lord is used thus, to note the Lord himself, because he is among his people, and aught to be among all, of the most excellent and renowned ●ame and fame, read Micah. 6.9. and Psalm 20 8. and Isa. 29.23. To sanctify the name of God, and to sanctify the holy one of jaacob, is all one. As also in the Lord's prayer, Hallowed be thy name. And finally, for this cause it is, that whatsoever is attributed to the Lord himself, is ascribed to his name: as Zach. 14.9. One Lord, and his name is one. And every where in the holy Scriptures his name is said to be eternal, and to endure for ever; to be holy, to be glorious, to be fearful, and to be mighty, both for the defence of his servants, Proverbs 18.10. and for the overthrow of his and their adversaries, Psalm 44.5. and Psalm 118.10.11.12.  
The rest of this point is plain by that which hath been already said.  
Let us therefore go forward.  
What is it to take the name of God?  
The name of God is taken of us, two manner of ways.  
Show how that is.  
Either in speech, and by woid of mouth.  
Or in profession of Religion, and usual course and trade of life.  
It is true, for first in speech we take the name of God, in such sense as we say a man taketh up a saying, sentence, or proverb, when he uttereth and speaketh the same: according to the same use of this phrase of speech, Amos chap. 5.1. & Psa. 16.4. and Numb. chap. 23. and chap. 24. sundry times Balaam took up or uttered his parable, etc.  
And touching the second kind of taking the name of God, in the profession of his name and religion, and in the usual course of our life, read Acts 9.15. jeremy chapter 15.16. Isa. 43.7. reve. 14.1.4.5. 
Sins forbidden.   
And are we not all baptised into the name of the Father, & of the Son, and of the holy Ghost?  
Wherefore it is meet that all should live to the glory of his name, as we are afterward further to consider, read Micah. 4.5. and Zach. 14.20.21.  
Read also jer. chap. 15. verse 16. and joel. 2.17. and Mal. 2.7. and 1. Cor. 4.1. where we see how Ministers of the word of God bear his name.  
And for civil Magistrates, read Psal. 82. I have said ye are Gods, or mighty ones, that is, powers ordained of God, as the Apostle Paul calleth them, Rom. 13. yea, 1. Cor. 7.22. He that is in the estate of a bondslave to men, is the Lords free servant, whosoever doth truly believe in the name of Christ, and obey his Gospel.  
Now therefore in the mean while what is it to take the name of God in vain?  
It is either by word of mouth so lightly and unreverendly to speak of God, his title, word, or works, and namely by vain oaths & accustomed swearing and vowing; or else in the course of life and conversation, to walk so slowly, indiscreetly, and unconstantly, or any other way so unbeseeming the profession of the name of God, that God hath no glory, but rather is dishonoured by any in his several vocation and calling.  
And among these lose livers, the name of God is so much the more unworthily taken in vain, by how much any having more special government and charge over others, either in public or private government, do nevertheless leave them to their own liberty, to talk & to walk according to their own vain minds and affections, without due restraint and correction: Yea, though they run not by and by into any notable extremity & outrage, either in word or in deed.  
Yea, though as yet they are not grown to abuse their liberty so grossly as did the children of Eli, 1. Sam. 2.12.13. etc. to the 26. verse, and again chap. 3.13.  
And though a man in his own person do not dishonour God by any heinous sin, as David did at a certain time, read 2. Sam. 12.14. or as many of the jews did. Rom. 1.23.24.  
Against idle, light, foolish, and jesting speeches, as it is the disposition of some to delight in merry invectives against women, and to put off all grave and religious communication by pleasant conceits, etc. Read Math. 12.36.37. and Ephes. 5.4. and Eccle. chap. 11.9. These things do not beseem the servants of God, who ought to be sober and grave in all their speech & communication, as hereafter will appear. See Psal. 106.33. Moses unadvised speech punished.  
Against vain oaths and accustomable swearing, read Math. 5.24. etc. and james 5.12.  
Against looseness of life, and the actions thereof in the service of God, read 1. Sam. 15.13.14.15. the example of Saul Consider it also in the example of Demas, 2. Tim. 4.10.  
The rest of this answer is evident from that which hath been already alleged.  
Only it seemeth necessary in this place to give some special admonition against the abuse of God's name, by showing how manifold ways it may be, and is usually abused of us in our common speeches. For the which, read virel in his Treatise of the principles and grounds of Religion, page 121. concerning this third Commandment.  
But is there nothing else forbidden in this Commandment?  
Seeing the Lord forbiddeth all negligent regard of giving glory to the name of God, in honest, lawful, & holy callings, & by mixing vain oaths and vows, or by making any irreverend mention of the name of God in speeches, otherwise tolerable and good: it must needs be, that he doth much rather condemn all unlawful and ungodly callings, all apostasy, and falling from the truth and profession of his name, all swearing by that which is not God, all perjuries and blasphemies, together with all other pollutions of God his most holy and glorious name, in wicked interludes, in dice-play, in fortune telling, in charm, in sorceries, conjuration, and witchcraft, whether tending to finding or losing, to healing or to hurting by the help of the Devil, and likewise all wrathful cursing and banning of others, either man or any other creature, with all rash imprecations and wishes against ourselves, and every other like notorious abuse whatsoever it be.  
It must needs be so: for the which read Psalm 58.16. etc. to the end of the Psalm: read also Mal. 1.6.7.8. And if negligence or lightness, and in discretion in lawful and holy callings, be a taking of God's name in vain, how much more do they sin, who are shamelessly bold and presumptuous, fierce and raging, or fraudulent and crafty, in wicked and ungodly professions and practices, whether in false religion, as Revelation chapter 9 or in mechanical crafts, as touching those whom the Apostle calleth inventors of evil things, Rom. 1.30.  
Seeing vain speeches, oaths and vows be abuses of God's name, much more all blasphemous speeches, wicked oaths and vows, and the performance of them: such as were the oaths and vows of Herod, and of those that vowed to murder Paul, etc.  
Seeing the using of good means with trust in them (as Asa looked to much after Physic) is a taking of God's name in vain, than it is a more heinous abuse to seek to false gods, as Ahaziah did 2. King's chap. 1. and all that seek to sorcerers, etc.▪ such as are consorted with the Devil, yea, how fair pretences soever they make, as though they cured by the name of God, or by using good words.  
Hereunto belongeth haman's casting of lots, Ester chapter 3.7. Read also jeremy 10.2. And another kind of casting of lots in the pride of their power and victory, joel. 3.3. Obadiah verses 11.12. Read also Psal. 22.18. Math. 27.35.  
The force of this kind of reasoning which hath now been used, is plain to every one that will understand, so that we need not stand longer to persuade it: Let us therefore go forward, and come to the other part of the interpretation, that we may see what good duties are commanded.  
Which are they?  
First, that every one of us do show forth the most reverend and worthy estimation which we have of the Lord God himself, and of his divine titles, words, and works, and of all his holy ordinances, and also that we show forth the fruit of our true knowledge, and acknowledgement, faith, fear, and love of him, and of our zeal to his glory, by speaking ourselves, and causing all other (as much as lieth in us) to speak all good of his name, and of the same his word and works, 
Duties commanded.  and of all his holy ordinances, and by the religious and right use of an oath, according to the just and necessary occasions thereof.  
Secondly, that every of us living in such a calling as may well agree to the holy profession of God's name, which he hath put upon us, in calling us his people, his servants, his children, etc. we be careful to the uttermost of our power, both in respect of ourselves, and also of all that do belong unto us, or will hearken unto us, to order and behave ourselves and them every way so wisely and graciously, as well in example as government, that all which behold us may see, that our Religion is joined with the power of godliness, and with the sanctification of God's Spirit, that so God may have the greatest glory by the whole course of our lives which possibly we may for our part procure. And that not only in prosperity, but also in adversity, and in the time of persecution, we do boldly and conconstantly confess his name.  
Yea, and finally this la requireth, that if by any occasion we fall into any sin, to the dishonour of the name of God, that we confess and bewail it, and so earnestly return to God and his Church, and that our repentance may be as not able and famous as was our fall.  
It is very true: for if we shall not in such case give glory to God, as josua chargeth and exhorteth Achan, Ios. 7.19. God will in his justice refuse to show us mercy, read Isai. 30.1. & Pro. 28.13. so likewise if we shall not for fear or shame confess the name of Christ before men, even in the times of the persecution of the Gospel, Christ will be ashamed of us before our heavenly father, Math. 10 32.33. & Luke 9.26.  
How we ought to sanctify the name of God in affliction, let us learn from the example of patiented job, chapter. 1. verses 21.22.  
Let him be a singular example to us, of that care which we ought to have, not only for ourselves, but also of those that belong unto us, that God's holy name be not dishonoured, either by ourselves or them, read in the same 1. chapter, verse 5. Read also concerning Abraham chap. 18. & the profession of King David, both touching his private and also his public government, Psalm 101. How Ministers of the word ought to seek the glory of God in their callings, and that in singular manner, consider it from the rule and practise of our Saviour Christ, john 7.18. and from the example of the Apostles of our Saviour Christ, according to that we read 2. Corinth. 4.5. Read also Matth. 5.16. and jeremy 23. verses 28.29. And more generally how all aught to be careful to glorify the name of God, read Nehem. 5.9. Psalm 9 verse 10. Isaiah 26.8. Zach. 14.20.21. Malach. 3.16.  
And now that we may end this answer with that wherewith it was begun, concerning our honouring and glorifying of God with our speech, eade Psalm 100.3. etc. Read also in the book of job. chap. 36.24. and Psalm 8. etc. and Psalm 75.1.  
Yea, it is our duty to speak reverendly of the least of his works: for we cannot make so much as one hair white or black, as our Saviour Christ saith.  

Deut. ●hep. 15.  We must praise him for his most fearful judgements against the wicked, Psalm 136. and for his sharpest afflictions upon ourselves, according to the example of job alleged before. Read also Psalm 119.71 and verse 75. Read also josua 22.16.17.18.19.20. and 1. Sam. 3.18. and 2. Kings 20.19.  
And concerning the word of God, how reverendly we are to think and speak of it, consider from that which we read Psalm 119. verse 86. and Psalm 19 and Pro. 30.5. and 2. Tim. 3.16. That we stand bound to procure others to do the like, read Psalm 34.3. and Psal. 37.30. Levit. 19.17. Jude verses 22.23.  
Thus and every way it is our bounden duty to say and practise: The Lord hath given me a tongue wherewith I will glorify him, Deut. 32.3. Psalm 145.21. and Psalm 63.5. read also Psalm 71.13.14.  
But among all other ways of honouring the name of God with our tongues, he requireth that we have a special care thereof in the right and religious manner of taking an oath, whether publicly before a Magistrate; or privately, if there be a needful and just occasion thereunto. Let us therefore before we proceed, consider of this so weighty a matter.  
And first of all when have we just occasion offered to swear or to take an oath, according to the will of God in this Commandment?  
When the truth of any matter (by the certain knowledge and assurance whereof the name of God may be glorified, & our neighbour benefited, or otherwise satisfied in some weighty matter of doubt) cannot otherwise be sufficiently certified, cleared & found out.  
As an oath is the greatest and gravest way of clearing the truth of a controversy or doubt, so it must needs be the last; and never to be used, but when there is special need, read Exod. 22 7.8 9.10.11. Heb. 6.16. read also 2. Kings 8.31.32. See the practice, Gen. 21.31 32. and chap. 24.29. and chap. 26.31. & chap. 31.53. and chap. 47.29.30.31. and chap. 50.24.25. Read also Neh. 13.25.  
What is it to swear, or to take an oath?  
It is a very solemn and religious calling of God to witness, with an acknowledgement in the heart, that he is the only wise searcher and most gracious defender of all truth, and on the contrary a most severe judge and revenger of all such as shall abuse his name, to witness any false matter.  
For the proof of this definition, consider that God is the God of truth, etc. And remember again that beginning of King salomon's prayer, 1 Kings 8.31.32.  
See the punishment of God upon Zedekiah for his perjury, Ezek. 17.18.19 Ever and anon God maketh some example or other of his heavenly judgement against false swearers according to the threatening, Zach. chap. 5.4. and Mal. 3.5.  
How may we swear or take an oath aright?  
If we shall follow the Prophet jeremias instruction, in the 2. verse of his 4. chapter.  
What is that which he or rather the Lord God himself by him teacheth concerning this matter?  
The Lord saith by his holy Prophet, Thou shalt swear the Lord liveth, in truth, in judgement, and in righteousness, and the nations shall be blessed and glory in him.  

The Equity.  Thus far of the evil things forbidden, and of the contrary good things commanded in this third Commandment.  
Now what is the equity of it?  
Because he (the glory of whose name is so highly commended unto us, and wherewith we stand so deeply charged) is not only most worthy of all honour and glory considered in himself, but also in regard of his most gracious goodwill toward his people, in that he is minded to give them honour and glory in this life, and in the world to come, according as they shall be careful in obedience to this his Commandment, to seek the honour and glory of his name.  
Great is the equity of this Commandment, so that the more justly shall be the curse due to those that shall trample it under their feet, yea, even to all such as shall not dutifully regard to obey it. And of this curse are we now to consider according to that which followeth in the reason added to the Commandment.  
What is that?  
The Lord pronounceth, that he will not hold him guiltless that taketh his name in vain.  
What meaneth this, that he will not hold him guiltless?  
The Lord giveth to understand, that he will severely punish every such one as shall any manner of way dishonour and abuse the most reverend and glorious Majesty of his name.  
That this is the meaning of the Lord, it may easily be gathered from the consideration of his most pure and perfect justice, it being such, that he cannot lay sin to the charge of any man, but he must take vengeance of it, unless it be prevented by repentance, and that it please God to hold himself satisfied and appeased through the blood of Christ, without which reconciliation the very frame of the world itself, being defiled with man's sin could not stand before him, Read Nahum chapter 1.2.3.4.5.6. and Hab. 1.13. jeremy. 5.7. Heb. 10.31.  
As it is our blessing to have our sins forgiven, because the sin being forgiven, the punishment also is remitted, and chief the eternal punishment, Psalm 32. So it is our curse and misery, to have our sin imputed, 
The Curses.  for if we be held guilty, then doth vengeance certainly follow, though not by and by. And the longer it is deferred, the heavier will it be when it cometh, according as in the mean while the sin shall multiply and increase.  
But let us come to see some of the particular curses, such as the Lord threateneth against the transgressors of this Commandment. And first what is the curse against such as speak idly, or vainly and unreverently of God, or of his name, or of his word, or of any of his works?  
I say unto you (saith our Saviour Christ) that of every idle word that men shall speak, they shall give account thereof at the day of judgement. And again: by thy words thou shalt be condemned, Math. 12.36.37.  
Read Pro. 13.3. Destruction shall be to him that prostituteth his lips, and chap. 18.21. Death and life are in the power of the tongue, according as a man useth it, so shall he eat the fruit thereof. And in many places of the Proverbs.  
For if this be true in the abuse of the tongue against men, and in human matters; much rather then in the abuse of it more directly to the dishonour of God, read also Ephe. 5. verses 4.6.  
What is the curse against those that speak more wickedly and contemptuously against the Lord, or any part of his word?  
The Lord jesus shall come to give judgement against all the cruel speeches which wicked sinners have spoken against him, Jude the 15. verse.  
Read also Mal. 1.6.7. and chap. 3.13.14.15. Math. 12.31.32. Concerning the civil punishment of the blasphemer, read Leuit. 24.10.11.12.13.14.15.16. And concerning vengeance from heaven upon the host of Saneherib, 2. King. 19.22.23.35. What is the curse against the usual, vain, or froward and impatient swearer?  
Before all things (saith the Apostle james) swear not, neither by heaven nor by earth, nor by any other oath, but let your yea, be yea, and your nay, nay, lest you fall into condemnation, Chapter 5.12.  
In these words the holy Apostle forbidding the sin, showeth, that the amendment thereof must be by the acquainting of ourselves with a meek and patiented, reverend, grave, faithful and constant course of speech, in all things which we either affirm when they are to be affirmed, or deny when they are to be denied, or yield our consent thereunto, when they are worthy consent. But let us go forward. What is the curse against those that swear by false gods and idols?  
The Lord cannot spare such, jer. 5.7. They shall fall and never rise up again, Amos 8.14.  
Read also jer. 12.16.17. Zeph. 1.3.5.  
What is the curse against false swearers and perjured persons?  
The curse (saith the Lord of Hosts) shall enter into the house of the thief, and into the house of him that sweareth falsely by my name, and it shall remain in the midst of his house, and shall consume it, with the timber thereof and stones thereof, Zach. cha. 5. verse 4.  
Read also Mal. 3.9. I will be a swift witness against false swearers, and those that fear not me, saith the Lord of Hosts.  
What is the curse of a lose and negligent life, under the profession of the name and religion of God?  
That which the Prophet jeremy saith against those that fight the Lords outward battles negligently or deceitfully, may be verified against all such: Cursed be he that doth the work of the Lord negligently, chapter 48.10.  
What is the curse of those, who (albeit they are for the most part careful to honour the name of God, with a godly life) do yet upon some special temptation, yield to some grievous sin, whereby the name of God is evil spoken off?  
Of this curse King David had his part, when he was grievously afflicted in his conscience, for his sin in the matter of Vriah, in that his child begotten in adultery, died of a very grievous sickness; and in that many other heavy calamities followed, Psalm 51. and 2. Sam. 12. etc.  
What is the curse of those that are unconstant, and finally fall away from the true profession of the name of God, and from the obedience of his word?  
He that putteth his hand to the plough and looketh back, is unapt for the kingdom of God, saith our Saviour Christ, Luk. 9.62. And again: The latter end of such is worse than the beginning, Mat. 12.43.44.45. Read also 2. Pet. 2.20.21.22. & 1. joh. 4.16.  
What is the curse against those that continuing in an outward profession of religion, do notwithstanding usually lead a wicked and ungodly life?  
The Lord will be as a Lion against such, and tear them in pieces, and none shall deliver them. Psalm 50.22.  
What is the curse against those that having government of others, are negligent in looking to them, that the name of God be not dishonoured by them?  
We have Eli for a fearful example hereof, whose sons were slain in battle, and he himself at the report thereof, fell down and broke his neck, because his sons ran into a slander and he stayed them not. Whereupon also God saith generally: They that despise me shall be despised, 1. Sam. 2. chap. from the 12. verse, and chapter 3. and 4.  
A notable example, which the Lord hath every way made very notabe, that all might take warning against the like sin: yea, that all of us might learn to keep ourselves far from it, as the weightiness of the matter requireth: and of the contrary to admonish us to be earnest in government, with a holy severity, and not to be remiss as Heli was, to the great dishonour of God: yea, though he spoke some words of cold rebuke, as the history layeth it forth at large. He should rather have dealt in the zeal of Moses, Phineas and Nehemias'. He should in this case have been a man of great anger, Pro. 19.19. Consul Tremel.  
What is the curse against false Prophets, such as teach the errors and lies of their own device, in stead of the word of God?  
It is in the civil course of God's justice in Israel, bodily death, and by his divine sentence, eternal death and destruction, both of body and soul in hell.  
So indeed we read Deut. chap. 13. and further jer. 23.30.31.32. and Ezek. chap. 13. and 2. Peter 2.1.2.3. etc. Revelation 19.20. and chap. 20.10. and chap. 22.18.19. read also first of Kings. 22.15. and jer. 28.15.16.17.  
What is the curse against those that abuse the name of God, or his creatures to sorceries or enchanting? etc.  
The Lord departeth from such, Isa. chap. 2.6. and chap. 47. verses 9.10.11.12.13. He will destroy them and their posterity, yea, suddenly and without recovery will he destroy them.  
What is the curse against those that shall not only be wicked themselves and licentious, but also be ringleaders and Captains, to encourage others to rebellious and ungodly practices?  
They shall be in special reproach in the Church of God, Pro. 24 8.9. Neither shall they die the common death of all men, Num. 16. from the 28. verse to the 36.  
What is the curse against those that in the bitterness of their hearts curse others, or use wicked imprecations against themselves, either of impatience, or to face out any untruth?  
As any loveth cursing, so shall it fall upon him: it shall be as a garment to cover him, and as a girdle always about him, Psa. 109.17.18.19.  
Read also Numb. 14.2. and verses 21.22.  
Finally, what is the curse against those that speak blasphemously against the holy Ghost?  
This most heinous sin shall never be forgiven them, neither in this world nor in the world to come, Math. chap. 12. verses 32. Heb. 6.4.5. & chap. 10. verses 26.27.28.29.30.31.  
These are the most heavy and woeful curses, which shall surely weigh down all transgressors of this holy Commandment of the Lord, specially those that be greatest in the trespass, even to the horrible pit of hell, if they will not turn unto God by speedy repentance, but go on, till they grow to that despiting of the Spirit of grace: for the which most heinous wickedness there is no forgiveness, as was said, from the testimony of our Saviour Christ himself.  
But let us now come to refresh and cheer our souls with the consideration of the blessings which God hath promised to all those that shall be found obedient unto it.  
And first, 
The Blessings.  what is the blessing promised to those that shall speak good of his name, and of his word and works?  
By thy words thou shalt be justified saith our Saviour Christ, Matth. 12.37.  
This surely is no small blessing, to be in the number of those who are to be esteemed for good and godly men.  
What is the blessing of those that be careful to honour the name of God, in the right and religious manner of taking an oath when the just occasion doth so require?  
If they will learn the ways of my people (saith the Lord) to swear by my name, The Lord liveth, as they taught my people to swear by Baal: then shall they be built in the midst of my people, jeremy chapter 12. verse 16.  
What is the blessing of God belonging to a religious & zealous care of honouring the name of God, with a godly life answerable to the holy profession of his blessed religion?  
Them that honour me I will honour, saith the Lord, 1. Sam. chapter 2.30.  
What is the blessing of those that be not only careful themselves in their own persons to glorify God, but also having government over others, be careful of them also; yea and to further and draw on all other (so many as they can) to honour the name of God together with themselves?  
They that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness shall shine as the stars for ever and ever, Dan. chap. 12. verse 3. And in the prophesy of Malac. chap. 3. verses 16.17.18. The Lord (saith he) hath a book of remembrance to record the names of such. And further, that he accounteth them for his flock which he watcheth over, and that he will spare them as a man spareth his own son that serveth him.  
To conclude this point of the blessings of this commandment: What is the blessing of constancy in the profession of the name and religion of God in the midst of persecutions, and even to the death of martyrdom itself?  
Blessed are they which suffer persecution for righteousness sake, for theirs is the kingdom of heaven, saith our Saviour Christ, Matth. 5.10. and verses 11.12. Blessed are ye when men revile you and persecute you, 
Every man is a damnable transgressor.  and say all manner of evil against you for my sake falsely, rejoice and be glad, for great is your reward in heaven, for so persecuted they the Prophets which were before you.  
These are most comfortable & gracious blessings, & whose heart may they not worthily allure to enter into this course of true wisdom, glory, and happiness, whosoever have any spark of grace and true wisdom in them?  
But alas it may be said, that in so much as the Law promiseth not any blessing, but upon condition of perfect obedience: and seeing we are all, yea even they that have received greatest grace, greatly behind and much failing therein (that we say nothing of those that are so far from the course both of speech and life here commanded, that they rejoice in wickedness, & think themselves to remember God the better, when they swear and rap out all the oaths they can think on, and condemn the obedience of this commandment as too great preciseness, and to be an hypocritical holiness, etc.) what shall we say for our relief against those so great discomforts?  
Though our failings, yea though our rebellions have been great against this holy Commandment, so as we may justly look to meet with the curses, and not to have our part in any of the blessings: yet God's mercy in Christ jesus is greater than our sins, and his blood shall wash away both them and the guiltiness of them, not only from the eye of God's justice, but also from the accusation and prickings of our own consciences, if we shall truly believe in his name, that he hath satisfied for these our sins, and fulfilled this part of obedience for us; and if we shall hearty repent and be henceforth more careful, both with the words of our mouths, and also in the actions of our lives to glorify the name of God, then hitherto we have been.  
This is our only comfort indeed, according to that gracious promise of our Saviour Christ, Matth. 12.31.32.  
But what proof have you, that Christ hath not only satisfied for these our sins, but also hath fulfilled the righteousness and obedience of this Commandment for us, so as the Lord will be moved for his sake to forgive our sins, and to accept and to bless our unperfect and unworthy obedience?  
Our Saviour Christ himself, 
Our Saviour Christ's perfect obedience for us  who is most faithful and true, giveth a plentiful witness of it in the 17. chapter of the Gospel written by his holy Evangelist Saint john.  
The whole Chapter is notable to this purpose, being a most heavenly prayer of our Saviour Christ, to his (and through him) our heavenly Father, for his whole Church and people. But let us hear the principal words tending to this end?  
In the 4. verse our Saviour Christ saith thus: I have glorified thee on earth, I have finished the work which thou gavest me to do. And verse 6. I have declared thy name unto the men which thou gavest me out of the world: thine they were, and thou gavest them me, and they have kept thy word.  
And verse 11.12. And now am I no more in the world, but these are in the world, and I come unto thee. Holy Father keep them in thy name, even them whom thou hast given me, that they may be one as we are. While I was in the world, I kept them in thy name, those whom thou gavest me I have kept, etc.  
And verses 15.16.17. I pray not that thou shouldest take them out of the world, but that thou keep them from evil. They are not of the world, as I am not of the world. Sanctify them with thy truth, thy word is truth.  
And the last verse of the chapter: I have declared to them thy name, and will declare it, that the love wherewith thou hast loved me may be in them and I in them.  
Here indeed we see a plentiful proof of our Saviour Christ his perfect obedience, in glorifying the name of God, by his perfect preaching and publishing of it, according to his office and calling, and that also even from the beginning to the end of the time thereof, vers. 4.6.26.  
Secondly, we have a testimony of our justification in Christ through his obedience, in the end of the 6. verse, and verses 11.12. where also we see how careful he was over his Disciples to keep them in obedience to God, and that his name should not be dishonoured by them.  
Thirdly, 
Our unperfect obedience is for Christ's sake accepted of God.  our Saviour Christ prayeth for the increase of our sanctification and obedience, according to the will of God, and therein giveth to understand, that God accepteth the obedience of his servants, though it be still unperfect.  
Read also a testimony of our Saviour Christ his glorifying of the name of God, and of our justification in him, Hebrews 2.9.10.11.12.  
Finally, what his general care of glorifying the name of God, call to mind from his doctrine, Matth. 5.16. and verses 33.34.35.36.37. Yea his whole doctrine is a most ample & full declaration of it. Read also john chapter 7.15.16.17. and chapter 8.49.50.  
Nothing remaineth therefore, but that we placing our trust and belief in the mercies of our God in the name of Christ, & repenting of our sins, do carefully and in godly manner labour to increase daily in righteousness and holiness, to the glorifying of his name, nothing doubting but that thus we shall be plentifully blessed of him, though not for the worthiness thereof, yet for the honour of his own name, and the praise of his rich mercies, to whom be all praise and honour for ever and ever. Amen.  
And thus come we to the fourth Commandment, the last of that great commandment of almighty God contained in the first Table.  
Rehearse the words of the fourth Commandment.  
Remember the Sabbath day to keep it holy. Six days shalt thou labour and do all thy work. But the seventh day is a Sabbath to the Lord thy God: see that neither thou do any work therein, nor thy son, etc. For in six days, etc. Wherefore the Lord blessed the Sabbath day and hallowed it.  
This fourth Commandment, concerning the special time of God's worship hath some near affinity with the second, which commandeth a special place to the same end, and therefore they are sometimes in one common charge linked together, Leuit. 19.30. and chap. 26.3. Nevertheless it requireth a special practice of all the former commandments of this first table, and the several duties thereof, both inward & outward, private and public, to the perfecting of the entire and whole practice of God's worship. Yea it requireth also a special practice of all duties of love to our neighbour, both general in affection and meditation: and particular in action, as the occasions shall require. 
divers ways distinguished from every other Commandment.  And finally it is both the schoole-time, and as it were the nursery of all godliness and virtue, to be practised in the whole course of our lives; and also the market or fair day of our souls, wherein the Lord doth in most plentiful manner open his storehouse, and as it were setteth out his most precious merchandise both victual and jewels, for the nourishing and beautifying of the soul, to be bought freely and without money, of all that be desirous to be fed and enriched by them, although they be able to bring nothing worthy to be exchanged for them. Read Isa. 55.1.2.3. Ho, every one that thirsteth come ye to the waters, etc. ye that have no silver, come buy and eat, etc.  
Wherefore seeing it is a commandment of so great importance, so beneficial, and of so necessary and manifold, yea of so universal good use: let us continue our diligence without weariness, to make our inquiry into the right understanding and use of the same.  
And first of all in so much as the Lord in the manner of the publishing of this Commandment, hath made it notable by distinguishing of it so, as it may divers ways be discerned from all the rest of the Commandments:  
Show therefore in the first place which those differences and distinctions are?  
The first difference, whereby the Lord hath distinguished this his fourth Commandment, not only from all the commandments of this first Table, but also from every Commandment of his whole Law, is that he doth not only say; Thou shalt keep holy the Sabbath day: but, Remember that thou keep it holy.  
The second difference is, that he hath published and set it down both affirmatively commanding the good duties, and also negatively with an express prohibition and forbidding of the contrary evil.  
The third difference is, that he layeth an express charge upon all those that have any government over others, either private or public, civil or ecclesiastical, that they do not only remember and regard their own duty therein, but also that they look to those which be under their government, that they together with themselves do sanctify and keep holy the Lord's Sabbath. 
Duties commanded.   
The fourth difference is, that he useth more reasons to persuade unto the obedience of it, than he setteth down concerning any other of his Commandments.  
All is true which you answer: and the differences which you mention are so plain and evident, that we need not use many words to show it to be so.  
Let us therefore proceed. For what causes especially hath the Lord by these notable differences distinguished this Commandment from all the rest, in the diverse manner of the publishing of it.  
He commandeth us first of all, to remember his Sabbath to keep it holy, partly to point us back to this his first and most ancient institution of it from the beginning of the world, even from the very next day after that mankind was created: and partly to admonish us by all good and well advised foresight to prepare ourselves, and to dispose of all our ordinary works & business, in so wise and discreet an order, as without all unnecessary disturbance and hindrance we may sanctify and keep holy the same.  
These things thus observed, let us now come to the argument and matter of the Commandment, proceeding in the same order which hath been saint down in the beginning.  
And first touching the sense and meaning of this Commandment, What are the good duties which the Lord requireth in it?  
The Lord doth generally command two things in this holy Commandment.  
Which are they?  
First, that every seventh day all his people of every estate & condition, do rest and cease from all the ordinary labours and exercises of their bodies, and from all studies and discourses either in their own minds by themselves, or one with another by speech and communication concerning any worldly (though in themselves lawful and honest) affairs and business, with any respect of worldly gain or earthly pleasure & delight.  
Secondly, and that also more principally God commandeth that all and every one of and amongst his people, do with all holy care and joyfulness of heart, upon every such day of holy Sabbaths & rest, exercise themselves both publicly in those parts of the day which are, and according to God's Commandment ought to be appointed to the public duties of his worships; and also privately all the rest of the day, in and about the holy things of God, even such as do directly concern his glory and our own spiritual edification and comfort in the way of eternal salvation. And in either of these respects, he layeth the speciall-charge upon those that have government over others, as was answered before.  
It is true, and we shall have further occasion hereafter to consider of it more fully.  
Either part of this answer is lightsome enough from the words of the Commandment. The first in the 10. verse, the second in the 8. verse.  
Now let us go forward.  
Which are those bodily labours, studies and discourses, either in the thoughts and meditations of our own hearts alone, or in talk and communication with others, which the Lord commandeth all to rest and cease upon his Sabbath days?  
Every husbandman and manual artificer, or other occupier and shopkeeper must cease their work, both in the field abroad, or in the barn, shop or warehouse at home, for that day, yea even in seed-time and harvest must they cease, or though any workman were in Church-work as we use to speak: All fairs, markets and merchandising must cease for that day. All assizes and Sessions with their examinations, plead, and judgements, all summoning and arresting both in Civil and Ecclesiastical Courts, and all their proceed must cease for that day. All Scriveners must cease their drawing and making of their instruments and writings. All studies and actions of human literature and learning in Universities, and all other scholles, whether for reading, writing, or disputation, must cease for that day, and give place to the highest and most necessary study and learning: yea even the ordinary course of the studies of Divines must be ceased, that the duties of God's worship may be practised of them with the rest of the people.  
The Physician must cease his usual studying, prescribing, and ministering of bodily Physic to others, that he may seek after the health of his own soul.  
The traveler must cease his travel, that he may learn the way to the kingdom of heaven.  
The victualler and taverner of Inn and every other victualling house, must cease their ordinary victualling, lest they famish their own souls.  
All mustering and training of soldiers for voluntary and offensive wars must cease, that we may learn to fight the Lords battles, against the world, the flesh and the Devil, which are the most capital and deadly enemies that we have.  
Finally, every one must cease the ordinary course of the business and labour of his worldly office and calling, that he be not either altogether withheld, or by any means distracted in his mind from the the spiritual service and worship of God, when he is bodily present.  
For the proof of these things, read Exodus 34.21. Neh. 13.15. Exod. 31.1. etc. and verses 12.13. etc. and chapt. 35.2.3. etc. Nehem. ch. 10.31. & chap. 13.16. and jer. 17.21.22. john 2.14. and Matth. 21.12.13.  
But it may be demanded (for the removing of all doubt) whether at no hand, nor upon any necessity, it may not be lawful to do some bodily works upon the Sabbath day, yea some of these works which have already been mentioned.  
What answer have you learned to give unto this?  
All bodily labours, together with the thoughts, consultations, and speeches thereof, which be of present necessity, either to further the worship of God for our own spiritual benefit, or ourselves to it for the glory of God, or else be presently necessary for the bodily safety, either of our neighbour, or ourselves, or of any thing of good and necessary use, belonging unto us or them: they are all lawful on the Sabbath day, yea though it be (for the time of necessity) with ceasing from the public duties of God's worship, so as the mind and heart be disposed as it ought to be, in the doing of the same.  
Show further how you have been taught, that this aught to be, I mean how the heart and mind of man ought to be affected in such cases of present necessity, which enforce us to intermit the holy duties of God's worship upon the Lord's day?  
We ought to be sorry for the occasion, in respect of our hindrance from the worship of God, which above all things we ought to long after and to desire; but yet in respect of our neighbour's necessity, aught to be hearty glad, that we may be instruments of God's providence for any special relief and benefit to him.  
And therewithal also we ought to have care to make as speedy expedition as the necessity will permit, that we may join with the Church of God in the most principal duties of his holy Sabbath.  
Show these things yet further by some instances, that we may see more clearly how we are with good testimony of our conscience to behave ourselves in these cases?  
The occasions are more particular, as thus: if our neighbour, for whose comfort our attendance or service is necessary, be for the time of God's public worship very sore or dangerously sick, or if any of his cattle, whose life I may preserve, be in my knowledge, without my speedy help in special danger of decay.  
There are also more general and public occasions, as they may fall out, thus: if our neighbour's house be on a fire: or if the enemy do upon the Lord's Sabbath make war upon our country: in such cases and the like, the Lord requireth mercy to our neighbour, and fidelity and fortitude for the safety of our Prince and country, according to the instant necessity, and not sacrifice, as the holy Scriptures teach us.  
It is true: So we read the testimony of our Saviour Christ Matth. 12.11.12. And again, Luke 6.9. Read also chap. 13. verses 14.15.16. And again, chapter 14.5.6.  
And touching the like liberty in public dangers, read 2. King's chap. 11. And again, 2. Chron. 23. Read also Nehem. 13.19. And 1. Maccab. 2.40.41. and chapter 9.43. etc. we have the practice of necessary defence by war.  
Now, which are those holy things and businesses, wherein and about the which we stand charged by God's Commandment, to spend the whole day of his Sabbath, as much as we may possibly attain unto, which he calleth the sanctifying of the Sabbaths?  
These holy businesses and duties are, the religious frequenting of the holy assemblies of God's people in the holy places thereunto appointed, and in the holy times and seasons thereof, that is, on the days of the holy Sabbath of the Lord.  
They are also the excercising of ourselves both publicly with the rest of the congregation, and privately apart by ourselves, in all the holy duties and exercises of Gods holy worship, both inward and outward, mentioned before in the interpretation, both of the first, and also of the second and third Commandment.  
Furthermore, they are the trying of our own hearts and lives, how we proceed or go backward, or stand at a stay, in the love and obedience of the true religion of God: and accordingly in the remembrance and meditation of God's mercy, chief of our redemption by our Saviour jesus Christ, and of his judgements, either upon ourselves or others, a stirring up and quickening of our own souls, either to thankfulness and joy in the Lord, or to godly sorrow and repentance, with the increases thereof, in regard of our own sins, and failings, as the matter itself, and as the several occasions shall require.  
Finally, they are the special exercises of mutual brotherly kindness and merciful dealing, both towards the bodies in outward relief, and also the souls of our brethren by spiritual succour of instruction, conference, or prayer, to the uttermost of that grace and power, wherewith the Lord shall make every one of us able from time to time.  
You answer truly; for notwithstanding the institution of these duties of God's worship is set down in the former Commandment: yet the special practice of them all is required in this fourth Commandment, which assigneth and layeth forth unto us the principal times and seasons specially sanctified of God to the same end.  
But are these holy duties so tied and appropriated to the Lords holy Sabbaths, and on the other side, are we so bound to uncessant labour in the ordinary duties of our worldly callings for the whole space of the six days of the week, 
Duties commanded. Liberty of Sabbath. Six days labour.  that we be exempt and discharged from all holy duty of God's worship upon those days?  
We may not understand the Commandment so: for as it is lawful for a man to do such bodily works and labours as be necessary, even on the Sabbath day, in such manner as hath been already answered: so, yea much rather, is it lawful, yea even the bounden duty of all the servants of God, upon every one of the six days in the week, to spend so much time in the holy and spiritual duties of God's worship, as he shall find necessary to keep his heart with God, and by prayer morning and evening to commend himself and all his affairs, and the whole Church of God, to the continual protection and blessing of God.  
Further also it is lawful, yea the bounden duty of every one, not hindered by some necessary let, to cease his ordinary work or honest recreation or delight, to hear the sermon, if there be any on the week day; yea to spend the whole day, when it is commanded either for the public fast, or for a public thanksgiving, and holy feast to the special honour of God, according to the special occasion, which he himself shall give thereunto.  
Hitherto of the good duties commanded, whereunto also belongeth that special point of the governors duty mentioned in the beginning of our interpretation: but because the occasion of this consideration is expressly given in the negative part of the Commandment, whereunto we are now to proceed, let us consider of it there.  
In which words therefore is this negative part contained?  
In these: Neither thou shalt do any work, nor thy son, nor thy daughter, thy man servant, nor thy maid, nor thy beast, nor the stranger that is within thy gates.  
From these words, let us consider, first what is generally forbidden in this Commandment, and then more specially, what is the charge of all governors.  

Sins forbidden.  I demand therefore in the first place, what are the evil things forbidden in this Commandment?  
First, all those bodily labours belonging to this life, which (not being necessary) would by our intermeddling with them, either altogether withhold, or at the least hinder us in the spiritual sanctification of the Sabbath: yea he forbiddeth all worldliness of mind, yea all negligence and improvidence, in not preventing every such hindrance, so far as we may by any good circumspection foresee.  
Much more doth the Lord forbidden all vain games and pastimes, yea such moderate exercises of bodily recreation, or harmless sporting and delighting of the mind, which at some other times he will tolerate and bear withal.  
Most of all doth the Lord forbidden all practice of idolatry and false worship upon his Sabbath, together with the institution of any other holiday or Sabbath by man's device, and all that excess, wantonness and riot, which usually accompanieth the same.  
Finally, he forbiddeth all unfruitfulness in the exercises of his own true service and worship: that is, when we profit not thereby in knowledge, faith, and repentance.  
Now let us come to the special charge, which the Lord layeth upon those that have government over others, touching the sanctification of the Sabbath.  
And first of all, seeing the Lord layeth this special charge upon all governors, aswell public over common wealths & churches, as private over families.  
Why doth he direct his speech, and the form of his charge more expressly to fathers and masters of the private family, rather than to the other?  
Because howsoever the establishment, perfection, and glory of holy and religious government is in the hand of the public governor, yet the ground and foundation of it, resteth in the well ordering of the family, which also in the order of nature itself is before the government, either of the Town, City, or Country.  
This indeed is evident from the order of God's creation, and from the course of his proceeding, in rearing up a Church unto himself from the beginning.  
As the private family is in order of nature before the town or city, 
Special duty of Governors.  so particular persons have been converted and turned to God, before cities, countries, and nations. Nevertheless, so soon as Kingdoms were gathered to the Lord, he gave the principal charge to the King, for the general sanctification of the Sabbath, Read jeremy chapter 17.20. Read also Isa. 49.22. and Psalm 102.13. etc. 18.21.  
Now let us consider the excellent reason of this the Lords most grave and weighty charge.  
And first, why doth he begin with the master himself?  
First, that he may know, (whosoever he be, whether master of a greater or lesser family) that he must give an account of his government to God, of whom he hath received it, who is the great Master and commander both in heaven and in earth; who also will straightly inquire, not only how civil and just, but much rather how holy and religious his government hath been.  
Secondly, that he may understand, that the Lord requireth, that he do not only command his sons and his household, but also that he go before them in his own practice and example.  
Thirdly, because if he were not brought to conscience of his own duty first, he might by the abuse of his authority, frustrate all the holy care which might happily be begun in his children and servants, by urging them to do otherwise then the Law of God and their consciences would permit them.  
Finally, that both servants, and children, and strangers, understanding how straight a charge the Lord giveth to governors herein, they might be induced the more willingly to yield to this his holy appointment, or otherwise that they might know, that they are no ways injured, though they should against their wills, even by civil or domestical correction, be constrained and compelled thereunto.  
These are the reasons indeed; and they are very worthy in either respect to be diligently observed both of governors, and also of those that are to be governed, even as we would look for any comfort before the Lord, at the great day of his dreadful judgement. For when God will bring every work unto judgement, with every secret thing, whether good or evil, Eccles. 12.14. how can we think that any shall escape, who shall neglect the government of those that belong to their charge?  
But here some will likely demand, why in this charge for the religious ordering of the family, there is no mention made of the wife, as though she had no part in this government.  
What may be the reason hereof?  
It is easily presupposed of all, that according to God's ordinance, the husband and the wife must be one, and without all jar mutual helpers, specially for the furtherance and advancement of religion in their own hearts, and among all that belong unto them.  
It is true: they ought to rule with joint authority, howsoever it is the wives part so to rule, as it may appear that she is willingly subject to her husband. And chiefly her help is to be yielded for the government of her daughters and maidservants: according to the example of Queen Esther, chapter 4.16. Read also proverbs 31.15.27. and 1. Timothy 5.14. and jeremy 9.20. Read also how the Lord will have the mother or dame and mistress respected in government, Leviticus, chapter 19.3. and Deuteronomy 21.18. etc. and Genesis chapter 16.5.6.7.8.9. and chapter 20.9.10.11.12. It is time that we come to consider of those that are under government in the family.  
Why are parents so specially charged with their children for their sanctification of the Sabbath: that is to say, as touching so many of them as be of understanding?  
To admonish them of that, wherein they ought chief to manifest and exercise their right godly and parentlike affection toward them.  
This verily doth consist chief in their love and desire of the sanctification of their souls, and by that care which they have in the using of the means which serve thereunto: that is, so far as they be careful to bring them to the love and liking of the word and worship of God, and to train them up in the religious sanctification of the Lords holy Sabbaths.  
We come to the servants: Why are they also expressly mentioned?  
To show that masters of families ought in a second degree to extend their parentlike affection, even toward their servants also, in a tender care and desire of their everlasting salvation.  
Very true: for not withstanding they are servants to their masters, yet they are children still in respect of their own parents; yea they are the children of God and of his kingdom, under his covenant of grace, mercy, and peace, which comprehendeth both parent, and child, and master, and servant. Neither is there any respect of person with God. masters therefore ought in these respects to have a fatherly affection toward them, as unto children in a second degree. Read Leviticus 25.42.43.55.  
Why is the brute beast mentioned?  
Not only to the end that the cattle ordinarily used to daily labour (such as are the oxen or the horse, to blow and to cart) might have intermission and rest, and so have a kind of mercy or pity showed them: but chief that no man should presume to break the outward rest of the Sabbath, and take liberty to neglect the public sanctification of it, under pretence that he (to serve his own pleasure) taketh his pampered beast, either his Coach horse, or gelding for the saddle, to ride his journey without any labour to himself; yea though he taketh his Bible and prayer book with him to read as he sitteth in his Coach.  
It is true: and if this proviso had not been made, many would have made their cunning evasions to deceive their own souls thereby. One would have said, I can grind in my horse-mill without any labour. So also would the water-miller and wind-miller say, etc. But all such shifts are taken away, unless in case of necessity, as hath been answered before. So then, that which the Lord commandeth concerning the rest of the brute beasts, both here, and Exodus 23.12. it doth principally serve to restrain men. Read Deuteronomy 25.14. with 1. Corinth. 9.9 10.  
Now in the last place, why is the strannger mentioned?  

The Equity.  Partly, because such strangers as were of the same religion with the jews: that is to say, circumcised Proselytes, they were equally bound by the same law of sanctifying the Sabbath, like as should be all baptized jews or Turks, if any were living amongst Christians.  
And as touching other strangers, such as come on embassage to Princes, or according to their own private minds to see countries, etc. they must be caused at the least to observe the bodily rest, that the offence and danger of so evil an example might be avoided.  
It is very meet indeed that it should be so, in somuch as we are over ready to take hurt by every evil example of liberty and licence, whensoever it cometh in the view and sight of our eye. And therefore also saith the Lord: One law shall be to him that is borne in the Land, and to the stranger which dwelleth among you, Exodus 12, 49.  
Hitherto of the interpretation what things are commanded, and what are forbidden in this fourth Commandment:  
Now what is the equity of it?  
Much every way, as the due consideration of the sundry reasons annexed to the Commandment will declare.  
Show which those reasons are.  
The first is, that the Lord hath left us the free liberty of six days, for the honest and lawful business and affairs of this life, unto one weekly Sabbath set apart for his special service.  
The second is, the example of the Lord in his own ceasing upon that day from the works of creation, which he finished and perfected in the six days going immediately before.  
The third is, the institution, blessing, and sanctifying of the Sabbath, which is as ancient, as is the example of the Lord in that his holy rest.  
The fourth reason is, the ends whereunto the Lord did sanctify his Sabbath, that is to say, for the memorial of the Lords works of creation, to his honour and glory, and for our own sanctification and salvation, through the blessed use and sanctification thereof.  
Manifold therefore is the equity of this Commandment. 
The Blessings.   
Now let us come to the particular blessings which God hath promised to the obedience of this Commandment, the which blessings no doubt are of all sorts, in so much, as in the right manner of the sanctification of the Sabbath, all obedience is after a sort enfolded.  
But I only desire to hear of those that are particularly mentioned in the word of God.  
Show at the least which some of them be.  
The Lord doth assure his people by this his holy ordinance, that he will be their God, and that he will sanctify them by his Spirit, if they will be careful to sanctify his Sabbath, Exod. 31. verses 13. and 17. and Ezek. chap. 20. verses 12. and 20. And Isai. 56. verse 2. Blessed is that man that keepeth the Sabbath, and polluteth it not, and keepeth his hand from doing any evil. And verses 3.4.5.6.7: Even unto the eunuchs and strangers which will keep my Sabbath (saith the Lord) I will give in my house, and within my walls, a place and a name better than of the sons and daughters: I will give them an everlasting name, which shall not be put out. And again: I will bring them also to my holy mountain, and make them glad in my house of prayer: their  offerings and sacrifices shall be accepted upon my Altar: for my house shall be called a house of prayer for all people.  
And chap. 58. verses 13.14. If thou turn away thy foot from the Sabbath and not do thine own will on my holy day, but call the Sabbath a delight to consecrate it as glorious to the Lord, and wilt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word:  
Then shalt thou delight in the Lord, and I will cause thee to mount upon the high places of the earth, and I will feed thee with the heritage of jaacob thy father: for the mouth of the Lord hath spoken it.  
And jer. 17. verses 24.25.26. If ye will sanctify the Sabbath, so that ye do no work therein.  
Then shall Kings and Princes enter in at the gates of this City, and shall sit upon the throne of David, and they shall ride upon chariots, and upon horses, they and their Princes, the men of juda, and the inhabitants of jerusalem: and this City shall remain for ever.  
And they shall come from the Cities of judah, and from about jerusalem, and from the land of Beniamine, and from the plain, and from the mountain, and from the South, which shall bring burnt offerings, and sacrifices, and meat offerings, and incense: and they shall bring sacrifice of praise into the house of the Lord.  
These are the most gracious blessings of this Commandment, etc. But because the promises are not duly regarded of us, let us come to the curses wherewith the Lord hath armed this Commandment against the transgressors of it. These curses are likewise of all sorts, in so much as God esteemeth the profaning of his Sabbaths, to be the profaning of his whole religion.  
But let us call to mind those only which are most expressly mentioned: and first what was the curse of God in the civil course of his justice among his people?  
It was bodily death. He that defileth the Sabbath shall die the death: Whosoever worketh therein, the same person shall be cut off from among his people. And again: Whosoever doth any work in the Sabbath day, shall die the death, Exod. chap. 31.14.15.16.  
Of this part of God's justice, the Magistrate was his instrument.  
There are other curses which God threateneth to bring upon the breakers of his Sabbath, more immediately from his own hand:  
Which are they?  
In the 17. Chapter of jeremy, verse 27. Thus saith the Lord: If ye will not hear me, to sanctify the Sabbath day, and not to bear a burden, nor to go through the gates of jerusalem on the Sabbath day: then will I kindle a fire in the gates thereof, and it shall devour the palaces of jerusalem, and it shall not be quenched.  
A grievous judgement of God: and that which may point us to the cause of the often burnings that we hear off, and see among ourselves, even because the Sabbaths of the Lord are so greatly profaned, etc. 
The Curses.   
But let us go forward.  
What is the curse against those who notwithstanding they will peradventure do no bodily work, or make their market on the Sabbath day, yet their hearts run after their earthly profit and gain, neither regard they to exercise mercy, but rather deal hardly against their poor brethren?  
Hear this (saith the Prophet Amos, chapter 8. verse 4. O ye that swallow up the poor, that ye may make the needy of the land to fail:  
Saying, when will the new Moon be gone, that we may sell corn, and the Sabbath, that we may sell forth wheat, and make the Epha small, and the shekel great, and falsify the weights by deceit.  
That we may buy the poor with silver, and the needy for a pair of shoes (that is) for a matter of small price, for little or nothing (as we say) yea, and sell the refuse of wheat.  
The Lord hath sworn by the excellency of jaacob (that is to say by himself) surely I will never forget any of his works.  
Shall not the land tremble for this, and every one mourn that dwelleth therein?  
This judgement also is very grievous and fearful, as the Prophet still prosecuteth it to the end of the Chapter, showing that these evil fruits arise from the contempt of the word and the preaching thereof, which is as it were the life of the Sabbath. Read also Nehem. chap. 13.17.18. The profaning of the Sabbath is the ruin both of the Church and commonwealth.  
Hitherto of the doctrine of this Commandment.  
The use is yet behind: have you perfectly obeyed it?  
No, but I beseech God of his infinite mercy to forgive me my manifold and grievous transgressions against it.  
God of his infinite mercy pardon and forgive us all: for as often as we examine ourselves, we shall every one find, that we both are and have been grievous transgressors of it, etc.  
Now therefore seeing our only succour against our own sins, and against the curses thereof, together with all our hope of blessing resteth in our Saviour Christ alone: 
Christ only hath perfectly obeyed.  it shall be greatly for the comfort and confirmation of our faith, to see some proof and confirmation out of the word of God, that he hath perfectly obeyed this Law of God for us.  
What proof can you allege for it?  
The whole history of his Gospel doth manifestly and very plentifully confirm it, under the undoubted testimony of all the Evangelists.  
Show how that is.  
It is evident, not only that they do all (and specially Mark and Luke) diligently set down and record in holy writ his most holy and constant labour, in the preaching of the Gospel upon the Sabbath days, for the instructing of the souls of men in the right way of their salvation; and therewithal likewise how upon the same days he exercised his spiritual works of mercy, towards the bodies of all sorts of impotent and diseased men, yea, towards both bodies and souls, of such as were wholly possessed and vexed by Devils.  
But also it is evident by that more particular testimony of the Evangelist Luke, concerning his most holy care, even from his childhood, to resort to the places of God's worship in the special times thereof, to worship God, and to hear and inquire of the doctrine of his word, at the mouths of those which were the Doctors and teachers thereof, as we read 2. Luke from the 42. verse to the end of the Chapter.  
So indeed we read there, that when he was twelve years old he went up to jerusalem, etc.  
But much more when he came to man's age, and that he was to manifest himself to Israel, etc. It is plentifully testified that he most carefully and perfectly sanctified the Sabbath days.  
By him therefore are we redeemed from the curse of this Law, and justified in the sight of God.  
By him also, if we believe in his name, and repent of our sins, endeavouring more and more after the true sanctifying of the Sabbath, the Lord will accept our obedience, though it be unperfect, yea, and he will for Christ's sake interest us in all those promises which he hath made to all such as will have care to sanctify them as they ought to do, 
The perpetuity of the Sabbath.  though they cannot fully attain thereunto here in this life.  
But what particular ground or proof of Scripture may we have for this?  
Even the same which was alleged before out of the 9 chap. of john, the 31. verse: that God will hear every man that is not a sinner, but is a worshipper of God, and endeavoureth to do his will.  
This one place may well serve to either purpose, etc. And thus might we end the whole doctrine and use of this fourth Commandment, save that the unadvised contradiction of some doth occasion a further business, as though the Sabbath, that is, the sanctifying of every seventh day, were nothing but a mere jewish ceremony.  
But we will use as quick speed as may be in the rehearsal of this point.  
What is the sum of that which hath been said, and which ought to be firmly held of us against that opinion & assertion which is against the Sabbath?  
We have learned, that the Sabbath cannot be truly said to have been at any time a mere ceremony; but that it hath always been, and so is still a moral and unremovable Commandment of God.  
We have learned also, that neither our Saviour Christ himself nor hic Apostles, have abrogated, nor ever minded to abrogate the Lords Commandment touching the Sabbath, but they have firmly confirmed and established it.  
What proof have you that our Saviour Christ never minded to abrogate the Sabbath: seeing that it may seem that he both taught and practised a greater liberty than the Law permitteth?  
He himself speaking of the whole moral Law, and of the doctrine of the Prophets, who were the true and faithful interpreters thereof, saith professedly, that he came not to destroy it, or any part of it, but wholly to fulfil it.  
And therefore also it must be, that all is misconstrued, whatsoever may be imagined, either of the contrary doctrine or practice of our Saviour Christ, against the Commandment of the Sabbath.  
It is true: so our Saviour Christ saith, Matth. 5.17. Think not that I am come to destroy the Law or the Prophets. I am not come to destroy them, but to fulfil them. And there is no boubt but as he came not to destroy, loosen, or disauthorise, the first, second, or third Commandment: so neither hath he destroyed, or disauthorised the fourth. But contrariwise, like as he hath established the rest of the ten Commandments, so also hath he ratified and established this. Only he cleareth the right use and interpretation of them all against the false glosses of the Scribes and pharisees.  
But what proof have you that our Saviour Christ did not abrogate and take away the Sabbath, seeing (as some allege) they both taught and practised greater liberty than the Law of the Sabbath permitteth, yea, and leave that day altogether: What can you say to this?  
In so much as the holy Apostles did only alter and change the day, and that also to the very next day: that is to say, seeing they only translated it from the seventh day, which was the very next after the works of God's creation were ended, to the first day of the week, upon the which the world began, and upon the which the Son of God, by whom the world was at the first made and all things therein, rose again by the mighty power of God, to declare himself to be the perfect redeemer of the people of God, and the only means of the upholding and preserving of the whole frame of this transitory and decayed world.  
And further also, seeing they both by doctrine and example, employed that first day of the week in the weekly recourse of it, to the religious assembling of God's people, and for the holy exercises of the Christian duties of God's worship; even the same which have been rehearsed before for the duties of the Lords Sabbath.  
Finally, seeing the same first day of the week, hath the name of the Lords day translated unto it.  
It is by all these reasons manifest, that it was not their purpose to abrogate and abolish the Sabbath of the Lord, that is to say, the sanctifying of every seventh day, but rather to establish it with this so near a change, to the perpetual memorial, not only of the first creation, but also of this latter renewing of all things by our Saviour Christ: to the more clear and full honour of God, in the name of jesus Christ, in these last days of the clear revelation of the Gospel.  
These reasons may suffice to every one that is not contentious: for seeing the holy Apostles were most faithful in all the house of God, as was Moses; how may we with any reason once call it into question, as doubting whether they had their commandment and direction from our Saviour Christ himself after his resurrection, or no? And that the Apostles did only change the day, and not absolutely take away the Sabbath, read Acts 20.7. and 1. Corinthians 16.1.2. and Revelation 1.10. for they spent the first day of the week in the same holy exercises with Christian Gentiles, wherein they spent the seventh day with the Christian jews, etc. But that we may draw to an end.  
How can you show that the Sabbath is not a mere vanishing ceremony, now since the appearance of Christ and the clear revelation of his Gospel?  
Because there should not then be ten, but only nine Commandments of perpetual durance in the moral Law of God: and also because this Commandment was ordained for man before yet there was any use of any figurative ceremony concerning Christ to come.  
Hitherto therefore of the first Table of the Law, concerning the several branches of that which our Saviour Christ calleth the great Commandment; the sum whereof he showeth to be the perfect love of God.  
The second Table followeth, which our Saviour Christ likewise calleth the second Commandment, & saith that it is like to the former.  
Wherein have you learned that they are like?  
The second is like unto the first in many respects, as followeth.  

How the second Table is like unto the first, and how it differeth from it.  First, in that it is given by the same heavenly Lawgiver.  
Secondly, in that it requireth perfect obedience in all the duties thereof.  
Thirdly, in that it hath like promises of perfect reward to the perfect obedience of it.  
Fourthly, in that it hath like curses, not only temporal, but eternal also, against every transgression of the unbeliever, not repenting thereof.  
Fiftly, it is of like force and virtue with the first Table, to make known our sin and misery, yea, not only to make known our failings in duty to men, but therewithal also detecteth our hypocrisy against God, in our unfruitful profession of his name and religion.  
Finally, it doth in like manner show us the necessity of our Saviour Christ's perfect sufferings and obedience, for our redemption, justification, and salvation.  
This manifold similitude and likeness of the second Table with the first is partly clear in itself, and will further be more manifest in the particular handling of the Commandments thereof. But is there no difference of them like worthy of our observation?  
Yes very worthy.  
Show wherein this difference is.  
The second Table differeth from the former.  
First, in the subject, matter, and argument of it, which is the perfect love of our neighbour: but the argument of the first Table (as hath been declared before) is the perfect love of God.  
Secondly, there is difference in the manner or measure of that love wherewith one neighbour is to love another, which is not without limitation, as is the love of man toward God: for it is only in the Lord, and for his sake, according to that natural, kindly and well ordered love and affection, which every man may and also ought in the Lord and so as may be most for his glory, to bear toward his own self, and not otherwise.  
These things thus observed in general, concerning the second Table, to show the likeness of it compared with the first Table, as touching the author and uses of it, etc. Let us use the like diligence in seeking out the particular interpretation and uses of the several Commandments of it, 
Words interpreted.  which through the grace of God we have in some poor measure used concerning the Commandments of the first Table.  
Let us therefore come to the fift Commandment, which is the first of this second Table: which is that?  
Honour thy father and thy mother, that thy days may be 
* Or that they may prolong, etc. For this verb in the Hiphil form is usually a transitive: though otherwise in Cal.  prolonged on the land, which thy Lord thy God giveth thee.  
In these words we have not only the Commandment, but also the blessing promised to the obedience of it. Touching the words of the Commandment, we have heard also, that two things are diligently to be examined.  
Which are they?  
First, who are meant by these honourable titles father and mother.  
Secondly, what that honour is which God commandeth us to yield unto them.  
Show therefore in the sirs place who are meant by these titles of father and mother.  
First our natural parents, by whom as by the instruments of God, we have received our being and life.  
And then also all those which in any respect are in stead of parents unto us, for the preservation, direction, and comfort of life.  
Who are they, whom we ought to account to be to us in stead of parents, according to this Commandment of God?  
First, civil Magistrates in the commonwealth, such as are sovereign Kings and Princes, with their judges and justices, and all in public office under them.  
Secondly, Pastors and teachers of the word in the Church of God, with all that have government and charge of souls, together with them according to the same his holy word.  
Thirdly, schoolmasters and teachers of the tongues, and other liberal Arts, as also such as have the wardship & government of fatherless children: and likewise masters of manuel trades and occupations.  
Fourthly, all that be any way specially beneficial to any of us.  
Finally, the aged in years, and all that are our ancients in grace and godliness.  
Moreover, it is here to be noted, that as in the first degree of natural parents the mother is mentioned: so in these other degrees that women when by the special providence of God, any have sovereignty of government, or any inferior place of regency, they are to be accounted mothers in the commonwealth and Church of God, as Deborah in that respect is called a mother in Israel, judges 5.7. Yea all matron-like and merciful women are mothers, etc.  
But why are all other degrees both of civil office, and natural age, and spiritual gifts, etc. thus comprehended under the titles of natural parents?  
First, because they are by the la and course of nature the first and most ancient degree of honour among men.  
Secondly, because the loving and tender government of natural parents, is the principal pattern and example whereunto all other government is to be framed.  
Thirdly, because childlike subjection is the entrance and preparation to all obedience and subjection.  
Finally, that it might the more clearly appear, how acceptable to God the subjection of every inferior is to his superior, of what degree soever he be: and on the contrary, how grievous a sin disobedience to any superior is, in so much as it is of like nature with the undutifulness of a child against his natural father, or against his mother that bore him.  
Hitherto, who are meant by the honourable titles of father and mother.  
Now let us come to see what that honour is which God commandeth us to yield unto them: the which, because we cannot better understand then by searching out what those several duties are which God in his word expresseth, as belonging to every one, either in common or more specially, according to his several degree and calling, let us follow this course. And first what is the honour which children are commanded to yield unto their natural parents?  
The Lord commanding us to honour our natural parents, requireth of us these things.  
First, that we do all the days of our lives reverendly esteem of them and of their holy prayers and blessing, 
Duties commanded: and first to natural parents.  and of their wise instructions and counsels, both for the course and trade of life which we are to take, and for the company which we are to make choice of, and especially then when we shall come to think of seeking a companion to live with us in married estate.  
Secondly, that as a fruit of that reverend estimation, we do not only in outward gesture and speech behave ourselves dutifully toward them, but also that we obey them from the heart, submitting ourselves to their godly government and discipline, and that every way we seek to win them to pray for us, and to bless us, and to give all good occasion to joy in us, and to bless and praise God for us.  
Thirdly, that we show ourselves thankful, in all readiness to recompense their goodness toward us to the uttermost of our power, wherein soever they shall at any time stand in need of our help.  
Finally, seeing we cannot recompense them, or at the most but in part, we are to pray continually unto God, so long as they live, that it may please him on our behalf, fully and for ever to recompense and reward them. Yea, and all these duties are to be performed from hearty love and affection toward them.  
This is the honour that children own to their natural parents, beside seemly burial, if we survive them, and dutiful speech and memorial of them, etc. But why are all these duties comprehended under this word, Honour, rather than under love?  
To put a difference between that love we own to our inferiors or equals, which is more familiar, and this love wherein we stand bound to our parents and all other our superiors, which may not be severed from fear and reverence.  
Now, what is the honour that subjects own to their sovereign kings, and to all other their inferior Magistrates?  
The same which we are commanded to yield to our natural parents, according to the particular interpretation of the Scriptures following.  
My son (saith king Solomon) fear the Lord and the king, 
Reverence.  & meddle not with them that are seditious, 
Duties to Princes and civil governors.  Prou. 24.21.  
Submit yourselves (saith the Apostle Peter) unto all manner ordinance of man, 
Obedience.  for the Lords sake, whether it be to the king, or to the superior, 1. Pet. 2.13.  
Or unto governors, as unto them that are sent of him for the punishment of evil doers, and for the praise of them that do well.  
For so is the will of God, that by well doing ye may put to silence the ignorance of foolish men.  
As free, but not as having liberty for a cloak of maliciousness, but as the servants of God, 1. Epist. 2.13.14.15.16. And the Apostle Paul, Rom. 13.1.2.3.4. And then it followeth, verses 5. and 6. Wherefore ye must be subject, not because of wrath only, but also for conscience sake.  
For, for this cause ye pay also tribute: for they are Gods ministers, applying themselves for the same thing.  

Thankfulness.  Yea, not only must we show ourselves thankful for their careful protection over us, by yielding a portion of our goods, but also in bestowing our whole substance, and in the hazarding of our lives in their wars, if need so require, according to that saying of the soldiers of king David: Thy life is more worth than ten thousand of us, 2. Sam. 18.3. and chap. 21.17. Thou shalt go no more out with us to battle, lest thou quench the light of Israel.  

Prayer.  And concerning prayer, the Apostle Paul exhorteth, that in the Church of God, and in the holy meetings of his people, first of all supplications, prayers, intercessions, with giving of thanks be made for all men.  
For Kings and all that are in authority, that we may lead a quiet and a peaceable life, in all godliness and honesty, 1. Timothy 2.1.2.  
Here let us observe, that the same honour which is due to sovereign Kings, is due also to Queens, when they have by God's special providence, sovereignty of government.  
The inferiority of their sex must not in this case prejudice their authority over their subjects, no more than it must diminish the honour which children own to their natural mother, whom therefore the Lord doth in his Law mention aswell as the father. And Leuit. 19.3. he putteth her before the other, 
Duties to Minister's of th● word.  that it might the rather be observed.  
But leaving this point, let us proceed: What is the honour which God hath commanded his people to give to their pastors and teachers?  
The same duties, in such manner as followeth.  
He that heareth you (saith our Saviour Christ) heareth me, 
Reverence  and he that despiseth you despiseth me: and he that despiseth me despiseth him that sent me, Luke 10.16. Whereupon (saith the Apostle Paul.)  
Let a man so think of us as of the Ministers of Christ, and disposers of the secrets of God, 1. Cor. 4 1.  
In the 13. chap. of the Epistle to the Heb. verse 17. 
Obedienc●  Obey them that have the oversight of you, and submit yourselves, for they watch for your souls, as they that must give accounts, etc.  
Touching prayers for the Ministers of the word: 
Prayer.  Pray for us (saith the Apostle Paul) that the word of the Lord may have free passage and be glorified, 2. Thessal. 3.1. And again Ephesians 6.18. Read also Hebr. 13.18. Pray for us, for we are assured that we have a good conscience in all things, desiring to live honestly.  
And for convenient maintenance, 
Thankfulness.  and every other duty of honour belonging to the Ministers of the Gospel, we read what the will of God is.  
1. Tim. 5.17.18. The elders that rule well are worthy of double honour, specially they which labour in the word and doctrine. For the Scripture saith, thou shalt not mouzell the mouth of the ox that treadeth out the corn, and the labourer is worthy of his wages.  
This is the honour which by the commandment of God belongeth to the Pastors and teachers of the Church, wherein also schoolmasters and teachers of the liberal Arts have their portion, to whom not only their scholars themselves, but also the parents of the scholars own reverence and thanks, with good and liberal recompense.  
Now what is the honour which God requireth that servants should yield to their masters according to the flesh, as the Apostle calleth them, in regard of their bodily service, which they own them? 
Duties to masters of families, etc.   
Let as many servants as be under the yoke, count their masters worthy of all honour, 
Reverence.  that the name of God and his doctrine be not evil spoken of:  
And they which have believing masters, let them not despise them, because they are brethren, but rather do service because they are faithful, and beloved, and partakers of the benefit: These things (saith the Apostle to Timothy) teach and exhort. 1. Tim. chap. 6.1.2.  

Obedience.  Servants be ye obedient to them that are your masters according to the flesh, with fear and trembling in singleness of your hearts, as unto Christ.  
Not with service to the eye as men pleasers, but as the servants of Christ, doing the will of God from the heart.  
With goodwill serving the Lord and not men, Ephesi. 6.5.6.7.  
And the same again, Coloss. chap. 3.22.23.  
Moreover in the second chapter to Titus, verses 9.10.  
Let servants be subject to their masters, and please them in all things, not answering again.  
Neither pickers, but that they show all good faithfulness, that they may adorn the doctrine of God our Saviour in all things.  

Prayer.  For prayer we have the example of Abraham's servants, Gen. 24.12.13.14. and verse 48.  

Thankfulness.  For thankfulness joseph is a notable example for all servants to follow, Gen. 39 verses 8.9.10. And jaacob for diligence and faithfulness, yea, though he served an unkind kinsman, Gen. 29.15. etc.  
Let us peruse these places of holy Scripture, and first Gen. 24.12. etc.  
The Like honour in all good reason and proportion, and from the equity of this Commandment (as it followeth to be considered) is due from the soldier to his Captain, for he is his master and martial Magistrate: from the patiented to his good Physician or Surgeon; who are as novicing fathers to his bodily health, as it is well expressed Ecclesiasticus 38.1. etc. Honour the Physician with the honour that is due unto him, because of necessity: for the Lord hath created him, 
Duties to elders in years.  that is to say, he hath appointed this calling, and given this gift and skill to him, etc. The like honour is due from the client to his faithful Counsellor and pleader at Law, seeing he is a father in the defence of his outward estate and just title and right: and from the beneficiary to his liberal benefactor, whether to man as to Gaius, or to woman as to Dorcas, etc. And note also, that in obedience to this Commandment, the wife is to reverence her husband, Eph. 5.22. etc. 33. and Coloss. 3.18. Maidservants are likewise to submit themselves to their dames and mistresses, Gen. 16.9.  
To conclude this point: What is that honour which God commandeth the younger in years to give to their ancients and elders?  
Thou shalt rise up before the horehead, 
Reverence, a fruit and declaration whereof is this rising up.  and honour the person of the old man (saith the Lord) and dread thy God. I am the Lord, Leuit. 19.32: A fruit also of the which honour is the silence of the younger, in reverend regard of the experience and wisdom of their elders, job. 12.12. And as we read again, job. 32.4. Elihu waited till job and the rest had spoken, because they were more ancient in years than he. And verse 6. he saith, I am young in years, and ye are ancient: therefore I doubted and was afraid to show you my opinion. Read also Psalm 107.32.  
Ye younger (saith the Apostle Peter) submit yourselves unto the elders, 
Obedience.  and submit yourselves every man one to another: deck yourselves inwardly with lowliness of mind: for God resisteth the proud, & giveth grace to the humble, 1. Epistle, chapter 5.5.  
Yea, the Minister of the word, though he himself be an Elder in respect of his office; yet must he not check his elder in years, but exhort him as a father, and the younger men as brethren: the elder women as mothers, the younger as sisters, with all pureness, 1. Tim. 5.1.2.  
And further, 
A fruit of thankfulness.  in respect of the maintenance of such elder women as be in outward want, such especially as have lived as becometh good and Christian matrons: it followeth in the third verse of the same Chapter: Honour widows which are widows indeed. 
Duties to ancients in grace. Superiors are to honour their inferiors.   
Finally touching prayer for our elders, read Lamentation of jeremy the whole: where the Prophet pitifully bewailing the overthrow of all estates, noble & of low degree, parent and child, young and old: in the end he prayeth for all estates: Turn thou us unto thee, 
Prayer.  o Lord, and we shall be turned: renew our days as of old, chapter 5.21.  
Thus than we see in the whole discourse how all degrees of superiors are (according to the commandment of God) to be honoured of their inferiors, whether they be such as be so in respect of the order which God hath set in nature, or in policy. To the which also we cannot but add that order which he hath set in anciency of spiritual gifts and graces, according as we see the Apostle Paul to give it the note of honour. Read Romans 16.1.2.3.4.5.6.7. etc. and 1. Cor. 16.15.16.  
Now brethren I beseech ye be obedient to such.  
And Paul himself prayeth for such, 2. Timothy. 1.16.17.18.  
Behold therefore the manifold bond whereby we stand bound to give honour unto other, in humbling of ourselves, etc.  
But not only are inferiors to honour their superiors: but superiors also must know, that God requireth of them, that they do yield a certain honour to their inferiors, and deal honourably and well with them, according to the duties of their several places and degrees.  
For there is no doubt, but the Lord requireth them at their hands, as hath been partly declared in the interpretation of the fourth Commandment: wherefore it is to good purpose, that in this place we do lay them forth in a more full discourse, as followeth.  
To speak generally, they are these:  
First, faithfulness in governing, according to true justice and judgement, in the fear of God, who is the judge of all superiors and governors.  
Secondly, love toward the people of God, with a parentlike affection.  
Thirdly, 
Duties of Superiors to their inferiors.  liberal encouraging and rewarding of such as deal faithfully in any special duty or service.  
Fourthly, gravity and constancy both in word and deed, as may best beseem the credit of that place and office which every one beareth.  
Fiftly, modest and humble behaviour both in word and gesture: yet so again, as may best beseem the honour of the person which any sustaineth, and as may likewise stand with that holy courage and severity which his office requireth.  
Sixtly, a merciful tolerating or bearing with infirmities, by moderating the strict rigour of civil laws and penalties upon reasonable considerations, so far as may stand with a currant and inoffensive course of justice. These are the duties in general.  
More particularly: 

The duties of natural Parents toward their children are, that they 

1. Nourish and bring them up.  
2. Provide all things meet and convenient for them, 2. Cor. 12.14. Ruth 31.  
3. Defend them against injuries.  
4. Instruct them in the ways and commandments of God. And this is their chief duty as hath been noted in the fourth Commandment.  
5. Pray hearty and continually to God for them; and the rather because in this respect, God hath after a sort put the blessing of the child's long life into the hands of the natural parents: as the words of the Commandment (That they may prolong &c.) do give to understand.  
6. Govern and rule them by a godly and Christian course of household nurture and discipline: according to that Hebr. chap. 12.7. What son is there whom the father doth not chasten? The precept hereof is often in the holy proverbs.      

Duties of Superiors to inferiors.  The duties of kings and sovereign Princes are:  
1. That they command their subjects to observe the whole Law of God, and to worship him in that manner only which he hath prescribed.  
2. That they punish the transgressors of either table, according to the quality and degree of the trespass: and contrariwise, that they defend and encourage all that are dutiful and obedient.  
3. That they fit all their civil laws and penalties thereunto.  
4. That they place good magistrates under them, and take order that the people may have good and faithful Ministers of the word of God, spiritually to teach and govern them: and that they displace the contrary: as King Solomon deposed Abiathar, 1. Kings 2.26. Read also 2. Chron. chap. 17.7. etc. and chap. 19.5.6.7.8 etc.  
5. That they pray unto God for their Subjects, after the example of king David, 2. Sam. 24.17. and of king Hezekiah, 2. Chron. 30.18.19.20. and Isa. chap. 37.14.15. etc. and chapt. 38. and of king jehoshapat, 2. Chron. 20.5. etc.  
What the duties of Ministers of the word are: read Deut. 33.10. Ezek. 33.7. etc. and chap. 34.4. john 21.15.16.17. Act. 20.28. and 1. Thessalonians. chapter. 2. and 1. Timothy. 3. and Titus 1.  
The duties of Masters of liberal Arts and sciences, and also of handy labours are:  
1. That they do wisely, faithfully, and diligently teach and instruct those that are committed to them, according as their capacity will bear.  
2. That they order and govern them by such a course of discipline and nurture, as may best further their learning; and that they encourage them to learn and labour, with as much facility and ease, and with as great delight as may be.  
3. Moreover, that masters of occupations do provide meet food, clothing, and lodging for their apprentices, and that they pay their hired servants their due wages, etc.  
The duties of the husband toward his wife, are, 1. To keep the marriage covenant faithfully. 2. To love cherish and defend her. 3. Patience to bear with her infirmities. 4. Wisely to govern and further her in the way of salvation.  
The duties of the wife toward her husband are, to love, reverence, and obey him, and in the care of governing and prospering the family, to be an helper to him.  
The duties of the Captain in war, are, to tender the life of his soldiers, so as he do not hazard them in needless or desperate attempts: that he yield them their just and ordinary pay: that he be of good courage & comfort to them in time of necessary danger: finally, that he make them partakers in the spoil of the victory, Genesis 14.24. 1. Sam. 30.22.23. etc.  
The duties of the Lawyer are; that he do willingly accept & further good and honest suits, specially the suits and causes of the poor, the widow, the fatherless and the stranger: that he earnestly dissuade evil and litigious suits or quarrels, and that as much as lieth in him he further friendly composition and agreement: that he deal faithfully on the behalf of his client, without dilatory excuses: and that he content himself with a reasonable fee.  
The duties of the Physician or Surgeon are: that first he seek out the disease of his patient: that then he minister the most fit medicines: that he pray for a prosperous cure: that he accept of a competent reward.  
The duties of such as exceed other in number of years, or in measure of gifts and graces, are: that they help the rest with their godly advice and counsel: and that they go before them, as good patterns in all wise and holy conversation. Read Titus chapter 2.1.2.3. and Psalm 107.32.  
These are the duties of superiors toward their inferiors.  
But what if they do not their duties as they ought, but deal dishonourably▪ etc. are inferiors then discharged of duty, so that we stand not thenceforth bound to honour our parents & Princes, etc. according to their several places and degrees of honour, which God hath bestowed upon them?  
Albeit (if they be very wicked specially against the true religion of God) we cannot every way and so fully honour them, as if they did perform the duties of their places to the honour and glory of God: neither indeed are they worthy of it: yet for the Lords sake, 
How honour & worship due to men, differeth from that which is due to God.  and in dutiful regard of his commandments and ordinances (in so much as all the powers that be, are ordained of God) we stand bound so far to honour them, as we do not dishonour him: to obey and bow to them, so far as we do not disobey and lift up ourselves against him. Yea even in all things are we to submit ourselves to them, so as in nothing we rebel against him: we must be thankful to them, so far as we show not ourselves unthankful to him. And above all things, we must remember to pray earnestly to God for the most wicked of them, that it might please him of his infinite mercy to turn their hearts, and to give them grace to do their duties faithfully, that so they may have more worthy honour, both before God and men.  
But as touching all human infirmities of those that be otherwise both good and godly, it is the duty of every one patiently to bear with them, yea as much as we may, to cover and hide them, that they break not forth to their dishonour, either among ourselves, or in the sight or hearing of any other.  
It is true, as we are instructed from the example of Sem and japheth, Gen. 9.23.  
And further touching wicked Kings and Princes, that it is our duties to pray for them, we learn from the Apostles, who so charged Christians to do, while yet they were enemies to the Gospel.  
Nevertheless, if they command us any thing contrary to the word of God, we must obey God rather then man. For in that respect, we have no father, king, or master, etc. but God alone, etc.  
Here might we come to the negative part of this Commandment, but for the removing of a certain scruple. I pray therefore, let us stay our course awhile, seeing it giveth occasion of a very good and necessary instruction.  
In so much as all honour belongeth unto God, and we are commanded to worship him alone, Matth. 4.10. 1. Tim. 6.15.16. etc. yea in this respect Peter reproveth Cornelius for bowing down very low, to declare his honourable and reverend estimation of him, Acts 10.26.  
And Revel. chap. 19.10. and again chap. 22.8.9. even the Angel of Christ reproveth john twice, for bowing down low to give honour unto him, and biddeth him worship God: 
How honour and worship due to God, differeth from honour and worship due to men.  And job 32.21.22. I may not give titles to man, etc.  
How therefore may we account any men honourable and worshipful, & accordingly yield them the outward gestures and titles of honour and worship; and yet not defraud God of that which is proper and due unto him?  
To the clearing of this point, we must necessarily put a great difference betwixt divine honour and worship, which is only proper to God: and civil honour and worship, which God himself permitteth, yea commandeth to be yielded of man unto a man.  
Show what that difference is.  
We honour and worship God immediately for his own sake, that is to say, we bow the knees both of our bodies and also of our souls before him, and we are most humble and hearty suitors unto him, in all things according to his will, with sure trust and confidence in his mercy, and with an acknowledgement, even from the bottom of our hearts, that he only is of most high and excellent majesty, above all superiority and degree either of earthly Prince or heavenly Angel, and so consequently, we acknowledge him worthy more reverend honour and worship, then can possibly be yielded to him of ourselves, or of any of all his creatures.  
But all the honour and worship which we give unto men, we yield it only in and for the Lord; that is to say, although we bow not only the knees of our bodies, but also the affections of our minds and spirits before them as in the sight of God: and though as our necessities & duties require, we do sometimes make our humble suits & supplications to them: nevertheless we knowing, that as our honour & worship toward God is always too short and failing, so this unto men may be excessive & too much: therefore we always retain and hold this persuasion in our hearts, that even our highest superiors here upon earth, are but the instruments of God's goodness toward us from heaven, though indeed they be his very honourable instruments, & that all their power is limited according to the good pleasure of his divine will. Neither do we yield unto them, or ask of them, or fear and expect from them any thing, which God hath reserved as proper and entire unto himself.  

Sins forbidden.  This is a true difference indeed: and if you shall express this last point by some particulars, you shall make the whole matter much more plain.  
Rehearse therefore some of those things which God hath reserved wholly to himself, and are only to be sought and expected from him.  
We do not seek to any earthly Superior or Power, whether parent or Prince or any other, for the gifts and graces of God's Spirit, nor for the inheritance of his heavenly kingdom: no neither do we seek to them for health and preservation in time of plague and sickness, nor for fruitful seasons and plenty in the time of dearth and famine, etc. but to God only, as the author and giver of them.  
If they wrong us, God is righteous and will do us justice; though they should kill our bodies, yet God will save our souls.  
Hitherto of the affirmative part of this fift Com. of almighty God, the God of all divine honour, worship and glory.  
Now on the contrary, what are the evils and transgressions which the Lord forbiddeth in it? etc.  
The Lord having in this Commandment established a distinction of degrees of honour, both in nature, and also for godly policy and communion of life: and having likewise commanded all inferiors to yield to every one of their superiors their due honour: and that all superiors also should so live and govern, as they may be worthy honour, it is hereupon plainly to be gathered that the Lord forbiddeth on the one hand all anarchy or want of government, and disordered confusion, together with all tyrannous, overstately, proud, and rigorous lordliness and dominion, yea every unkind and unparent-like abuse thereof.  
And on the other hand, he forbiddeth all stubborn contempt and disobedience, with all envious and ambitious conspiracy and rebellion: yea all failing in the faithful performance of any good service and duty, either in will, word, or deed, in every one not answering to that place of inferiority and subjection wherein the Lord hath set him.  
This is indeed the sum of the negative part of this Commandment in few words: but the more particular opening of it, would require a larger discourse to show the particular transgressions both of inferiors and superiors in the rehearsal of the contraries to all the good duties: as for example in the inferiors, the contraries to true reverence, etc. in superiors, the contraries to just and equal government, etc. Nevertheless, let us as briefly as may be run through these contraries, whereby we may as in a short view see, how infinite ways this one Commandment may be transgressed and broken. And let us begin with the transgressions of inferiors, which are these that follow.  

First, the contraries to true reverence, both in defect & in excess. 

Not to esteem of them according to the worthiness of the place whereunto God hath advanced them.  
To despise them, because of some infirmities which they labour of.  
To yield more honour & worship to them, than were meet to be yielded to mortal men.  
To fear them excessively.  
To soothe & flatter them in their faults & oversights: yea not to signify in reverend manner our dislike and sorrow, if they fall into any foul and enormous sin.    
Secondly, the contraries to true obedience. 

Failing of them in any just and lawful service and duty.  
Obedience in good duties only to the teeth outward as we say, or with service only to the eye, as the Scripture speaketh, Ephe. 6.6.  
Obedience to injust and wicked laws & commandments, as Doeg obeyed Saul in killing the Lords Priests, etc.  
Conspiracy and rebellion against them.    
Thirdly, the contraries to true thankfulness. 

jegratitude of heart.  
Neglect of aiding them when they stand in need of our help.  
Injurious or fraudulent dealing, in keeping back or concealing any part of maintenance due to them.  
Gratifying of them by flattery, or with wronging others, as Ziba did king David in the cause of his master Mephibosheth.    
Fiftly, the conttraries of well moderated and dutiful love. 

Excessive love, and therein more care to please them then to please God, and to further their civil commandments & laws, than the holy laws and commandments of the only wise and just God.  
Hatred of them for doing their office roundly and without respect of person: as namely, if they should punish ourselves for our defaults, or any that be near and dear unto us, etc.     
Hitherto of the transgressions of inferiors against those duties, which this fift Commandment chargeth them to yield to their superiors.  
The transgressions of superiors, in violating those duties which this same fift Commandment requireth of them toward their inferiors do now follow. And first more generally, and this also diverse ways, as we shall see in the contraries of the several duties commanded to them. Such as are: 

First, the contraries to just and equal government. 

Careless neglect of just & equal government.  
Error in discerning what is equal and right, through rashness, and for want of due advisement.  
Acceptation of persons for favour, or for bribes, against the known equity of the cause.    
Secondly, the contraries to right loving and parentlike affection. 

Want of affection, as Gallio Act. 17. cared not to see Sosthenes outrageously beaten before his judgement seat.  
Foolish pity.  
Vain popularity.  
Heavy and tyrannical exactions.    
Thirdly, the contraries to just encouraging of those that are dutifully affected. 

Neglect of rewarding such services as have been performed with special diligence and faithfulness, in causes of great weight and moment.  
Rewarding of the unworthy.    
Fourthly, he contraries to staidness and gravity. 

Lightness in and constancy.  
Pride and ambition.    
Fiftly, the contraries to modesty. 

Vain glory.  
Arrogancy.  
Counterfeit modesty.    
Finally, the contraries to clemency, or gracious and merciful dealing. 

Ouer-loose remissness.  
Rigorous severity.      
These are the general transgressions against the duties which God requireth of Superiors to their inferiors. The more particular do now henceforth follow.  

First, in natural parents. 

The contraries of meet nourishing up and providing for their children. Such as are, neglect of providing even bare necessaries: or on the contrary, riotous education, and aspiring after too great things for them. The contraries of due defence against injuries.  
Encouraging or heartening of any to shrewd and cursed dealing, either against strangers or among themselves. No enuring of them to patience & meekness. Rash & unadvised defence or revenging their wrongs.  
The contraries to teaching and instructing of them. Such as are, neglect of teaching & instructing them, either by their own industry, or by some other, in the knowledge of such things as are meet for their years, etc. The teaching of them evil things, or putting of them to evil teachers. The bringing of them up idly. The giving of them ill example in any thing.  
The contraries of praying to God for them: such as have no regard at all, or very little and seldom regard to entreat God for his blessing upon them. Imprecations or cursed wishes against them in their fury.  
The contraries of wise and discreet government: that is, either no rebuke or correction at all for their faults, which is noted to be the fault of king David concerning Adoniah. 1. King. 1. Or over sharp and bitter, and haining rebukes & reproaches, or revilings, to the discouraging of their minds, contrary to the rule of the Apostle, Eph. 6. Finally, no mitigation of severity, though reasonable causes do offer themselves to induce thereunto.    
In the King or sovereign Prince. 

No requiring or urging of his Subjects, or very remiss and negligent urging of them to the obedience of both the tables of the moral law of God.  
No care, or slender care in framing and fitting his civil laws and penalties thereunto.  
Neglect to make due choice of worthy under-magistrates and officers, or to oversee and inquire, whether they do their duties faithfully.  
No defence, or too slight and hoverly defending & encouraging of the dutiful subject.  
Neglect of due severity against the wicked, or rather preferring and advancing them, according to that Eccl. 10.5.6.7. Pr. 26.1.8.  
Finally, tyranny in sifting their Subjects, by causeless inquisitions, and officious oaths, in punishing or grieving the innocent, in punishing offenders above measure.    
In the Minister of the word. 

More care of the fleece, then of feeding the flock. Corrupt doctrine in any point.  
Evil example in any action of life: yea all failing in encouraging to godliness, & in staying the course of sin, by the admonitions and rebukes of the word, etc.    
In the Schoolmaster & teacher of more liberal learning 

Neglect of teaching his scholars good things, and of using the most easy and commodious way thereunto. Teaching them evil things. Evil example. Too great familiarity and lenity. Sour austerity. Unreasonable correction by the rod, much rather by the fift, etc.    
In the Master of other trades & occupations. 

Neglect to oversee the ways of his servants, that they be preserved from idleness and lewd practices, etc. Commanding them unjust services. Defrauding them either of food or clothing, or wages due to them. churlishness after the example of Nabal, 1. Sam 25.17 Furious outrage either in word or deed.    
In the husband toward his wife. 

No honourable regard, to tender her as the weaker vessel, though she ought to be esteemed as a jewel of singular price.  
Neglect of defending her against injuries.  
No patience, or very little bearing with her infirmities. Rough and churlish dealing. Unfaithfulness in the marriage covenant.  
Excessive or wanton love.     
In the wife toward her husband: No subjection. No fear or reverence: Malipartnesse. Neglect of yielding her help to the well ordering and furthering the wealth of the family. Ill housewiferie. Unfaithfulness touching her part in the marriage covenant, which is the greatest dishonour she can do her husband.  
In the Captain, Neglect of the life of his soldiers. Urging of them to desperate attempts. Defrauding them of their ordinary pay. Withholding from them their part in the spoil of the victory. Faintness in time of necessary danger.  
In the Lawyer, Neglect of accepting and furthering the good and honest suits of the poor widow, etc. for want of a rich reward. Encouraging of the contentious and wilful in their unjust suits, because they feed them with fat fees, wherein as all labour is dishonest, so every recompense thereof is no better than the hire of iniquity, the bread that is eaten with that gain is the bread of deceit, and the wine which is drunk is the wine of violence, etc. Prou. chap. 4.17.  
In the Physician or Surgeon, Neglect to search out the disease of their patients. Ministering of hurtful and unfit medicines, specially if it should be done purposedly, that they might hold their patients long under hand for the increase of their gain, or in any other sinister respect. For herein they should not do the part of a kind father, but of a stepfather, yea of an unnatural tormenter and murderer. Finally, exacting of an unreasonable reward, although they do their cure well and speedily, if they regard not the inability of their Patients when they are poor.  
In those that exceed other in number of years, or measure of gifts, Neglect to help their youngers and inferiors with their grave advise and counsel. 
The Equity.  counseling them to their hurt. Giving them evil example, etc. Neglect of prayer for inferiors, is a sin generally in all sorts of superiors.  
Now, what is the equity of this commandment. And first, why inferiors should honour their superiors?  
The general equity of it, is:  
First, because as the distinction and difference of degree itself, so also all the degrees of the same distinction according as they have been mentioned before, they are the honourable ordinance and appointment of God.  
Secondly, because (as a testimony thereof) they are honoured with sundry of Gods own titles and names.  
Thirdly, because God hath set them over us, to provide for us, to guide and direct, to rule and to govern us, as in his own stead.  
Fourthly, because of the many and great benefits which we receive from the hand of God under their godly care & government over us, while we be obedient and dutiful unto them.  
Finally, because of the great and manifold evils which do follow upon contempt and disobedience against them.  
The benefits of obedience to good government we shall see in the blessings.  
The evils of disobedience we shall likewise see in the curses following.  
In the mean while: what is the more particular equity of this Commandment; why inferiors should honour their superiors?  
1 Because by our natural parents we receive our natural life, and all the private benefits and comforts thereof, as from the honourable instruments of God under their tender education & bringing up.  
2 Because by our Princes and rulers in the commonwealth, we enjoy all the public benefits and comforts of life, not only those that belong to civil society in common peace and honesty, against the enemies and disturbers thereof; but also those that appertain to the holy communion of Saints in true godliness and religion, under their vigilant protection and defence, through the singular mercy of God.  
3 Because by the holy ministery of the faithful Ministers of God's word, we receive our regeneration to newness of life, and are nourished up by the immortal food of God's word to everlasting life and glory, under their spiritual watch in the Church of God, for the welfare and happiness of our souls, which is more than natural life and all the benefits and comforts thereof.  
4 Because Tutors, Schoolmasters, and Masters of other sciences, trades, and occupations, are in stead of parents, to teach and to bring up their scholars and servants to such an honest and profitable course of life as our Parents could not.  
5 Because our elders in years, specially such of them as are ancient in grace and godliness, they are honoured by God himself, as it were with a Crown of glory in that respect: and so are made examples of Gods constant goodness and mercy in the prolonging of their lives before our eyes. As also because they (so many as be such as they ought to be) are patterns of godliness and gravity unto us, and are ready also to help us with good counsel and instruction in our young years, according to that wisdom and experience which God hath given to them to gather in a long space and tract of time.  
6 Finally, because the only pathway for inferiors in their time to come to honour (when it shall please God to make them parents, or to set them in any other degree of superiority) is by giving honour to their own parents, and to all other, unto whom God commandeth honour to be given.  
These verily are very forcible reasons to all reasonable men to persuade the equity of this Commandment, why all inferiors should honour their superiors.  
Show likewise, as shortly as you can, why superiors should deal honourably with their inferiors?  
1 Children are a gracious gift and blessed inheritance from the Lord: they are also the defence and guard of their parents in time of their need, Psalm 127.3.4.5. and proverbs 17.6. children's children are the crowns of the elders, as fathers be the glory of the children, that is to say, when they are well brought up and prove good and dutiful children. According to the other Proverb, chapter 27.11. My son be wise, & rejoice my heart, that I may answer him that reproveth me. But on the contrary, a child ill brought up and set at liberty, and so growing licentious, maketh his mother ashamed.  
2. As touching subjects, we read in the same book of the proverbs, chapter 14.28. In the multitude of the people is the honour of the King, and for the want of people (which cometh by oppression and tyranny) is the destruction of the Prince. Moreover, the King is maintained by the tillage of the field, Ecclesiasticus chapter 5.8.  
3. Ministers of the word are maintained by the assemblies and congregations to whom they minister, the which their assemblies and congregations are the precious inheritance of the Lord, bought with the most precious blood of our glorious Lord jesus Christ: who also according as they are brought nearer to the Lord by the wise and faithful ministery of his word, so are they the more comfortable hope and joy, yea even the crown of the rejoicing of their Ministers before the Lord, 1. Thessalonians 2.19.20.  
4. Tutors and schoolmasters have likewise a worthy charge of great trust, in that the well ordering of the minds and manners of youth is committed unto them, to the end they should make them fit, to be in due time employed for the best uses and services that may be in the common wealth or Church of God. Neither may the thankful recompense of the parents, or of such as be benefactors to their scholars or pupils, be without sin neglected of them.  
3 Masters of other trades and occupations have the like charge: and beside that, they enjoy the profit of all the skill which they teach, and of the strength and labour of their servants, so long as they are under their government. The like is to be considered of all the rest.  
The great and manifold equity of this commandment, will yet further appear from the blessing promised to the obedience of it: to the which point we are now come.  
Which are the words wherein it is expressed? 
The Blessings   
In these; That thy days may be prolonged on the land which the Lord thy God giveth thee.  
We have a notable example of God's blessing upon the posterity of jonadab, jeremy 35.18.19.  
But insomuch as sometime it falleth out, that dutiful children, and the same also dutiful subjects, are taken away before they come to any great length of days, how is the promise of this blessing performed unto them?  
First, God verifieth his promise toward every true dutiful child or subject, etc. in that he prolongeth their life here on earth, until he hath prepared and made them fit to be translated out of this sinful world, into his heavenly and most blessed kingdom.  
Secondly, that which he denieth to some upon special causes secretly known to himself, and when long life could not by reason of some common calamity and misery be a blessing, he performeth it to them in granting it to their posterity & children.  
Thirdly, some that seem dutiful children or subjects etc. before men, they are not so in truth in the sight of God, but do that which they do, in servile flattery, or looking to an earthly recompense and reward.  
Fourthly, some again that have in some measure a dutiful regard of their parents and other governors, do yet by some other grievous sin either open or secret, provoke the Lord to cut them off as it were before the time.  
Finally, seeing the obedience of the most dutiful child or subject, and every other inferior is unperfect, no marvel though God to make the perfection of his justice known; do (as seemeth good unto him) shorten the temporal blessing.  
Let us well observe in this place, that the same blessing thus promised to the dutiful child, belongeth also to the dutiful subject to the obedient scholar, to the faithful servant, etc. For a●l these are one. And he that is truly dutiful in one estate will be dutiful in another.  
Nevertheless, let us for the more full light of instruction, consider the particular blessings, from particular testimonies of holy Scripture.  
What proof have you for the blessing of God upon the dutiful subject?  
We have a most clear example of it in David. King Saul pursued him with all the subtlety and force that he might, to take away his life: but his faithful allegiance to God and his Prince was as an armour of proof, so to shield and defend him, that Saul with all his spies or armies could never prevail against him.  
What is the blessing of those which do honour the faithful Ministers of God's word?  
Verily, verily (saith our Saviour Christ) if I send any, he that receiveth him receiveth me, and he that receiveth me, receiveth him that sent me, john chapter. 13.20.  
And Matth. 10.41. He that receiveth a Prophet in the name of a Prophet, shall receive a Prophet's reward.  
Here note the earnestness of our Saviour Christ in this point, expressed in the former of these scriptures by that doubled asseveration, Verily, verily, I say unto you.  
What is the blessing of the wife that is loving and reverend toward her husband, and wise and careful in the education of her children?  
Her children shall rise up and call her blessed, and God requireth that her husband should give her all worthy praise and encouragement, Prou. 31. verse 28.29.31. Yea this is the way whereby God will guide her unto his glorious kingdom.  
For as the Apostle Paul teacheth: By bearing of children she shall be saved, if she continue in faith and love, with holiness and modesty, 1. Timothy 2.15.  
What is the blessing of those that honour their masters who are their private governors and instructors?  
As he that keepeth the fig tree shall eat the fruit thereof: so he that waiteth upon his master shall come to honour, Proverbs 27.18.  
And the Apostle Paul, encouraging servants to do their faithful and willing service: Know ye (saith he) that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free, Ephes. 6.8.  
And again, Coloss. 3.24. Knowing that of the Lord ye shall receive the reward of the inheritance, for ye serve the Lord Christ.  
Now, what is the blessing of those that do honour their elders in years, and are also ready in giving honour to go one before another: yea so, that they refuse not to yield a certain reverence, and to have in good estimation their equals, yea, even the poorest and most inferior and base among them?  
Of all such the Apostle Peter saith in the place before alleged: God giveth grace to the humble, 1. Epistle, chap. 5. verse 5. And Luke 14.11. He that humbleth himself shall be exalted.  
Hitherto of the blessing of all sorts of inferiors, which yield due honour to every degree of their superiors.  
It followeth that we inquire into the blessing of God upon superiors, whosoever shall deal honourably according to the office of their several places and callings toward their inferiors.  
And first, what is the blessing upon natural parents, which bring up and govern their children as they ought to do?  
The father of the righteous shall greatly rejoice, and he that begetteth a wise son, shall have joy of him. Thy father and thy mother shall be glad, and she that bore thee shall rejoice, Prou. chap. 23. verse 24.25.  
This presupposeth good education, as a means of this wisdom and righteousness of the child, according to that which followeth in the same book of the holy Proverbs, chapter 29.15.16 17.  
The rod and correction give wisdom, but a child set at liberty maketh the mother ashamed, etc. Correct thy son and he will give thee rest, yea, he will give pleasure to thy soul. And otherwise we know, according to that chap. 22.15. Foolishness is bound in the heart of a child, etc. wherefore chap. 13.24. it is said: Chasten him betimes. This is the blessing of God upon good parents.  
What is the blessing upon good Princes and rulers, who are foster fathers to the people of God, in the Church and commonwealth?  
Mercy and truth preserve the King: for his throne shall be established with mercy, Prou. chapter 20.28.  
And chap. 29.14. The throne of the king which judgeth the poor in truth, shall be established for ever.  
Read also 1. Kings 2.1.2.3.4. where king David chargeth his son Solomon to do the office of a king courageously, etc. with a most comfortable encouragement from the assurance of God's blessing, according to his gracious promises in the same behalf: and namely of this, that his posterity should sit upon the throne of Israel, read the the words of the text.  
All the godly kings are mirrors of God's blessing this way, as the holy stories of them do declare.  
And namely, it is said of the good King josiah, jer. 22.15. Did he not eat and drink and prosper when he executed judgement and justice? when he judged the cause of the afflicted and poor he prospered: Was not this because he knew me, saith the Lord?  
What is the blessing of God upon Ministers of the word which do the part of fathers and nurses, in feeding and tendering the flock of Christ?  
Feed the flock of God which dependeth upon you (saith the Apostle Peter) caring for it, not by constraint, but willingly: not for filthy lucre, but of a ready mind.  
Not as though ye were Lords over God's heritage, but that ye may be examples to the flock.  
And when the chief shepherd shall appear, ye shall receive an incorruptible Crown of glory, 1. Epistle, chapter. 5. verse 2.3.4.  
What is the blessing of the husband which is loving and kind to his wife?  
God maketh the wives of such faithful to them, to the preservation and establishment of love betwixt them: which is a blessing far above the jewel of most excellent price, according to that we read Prou. 31.10.11.12.  
What is the blessing belonging to good masters and governors of families, which rule their servants with a parentlike mind, and deal equally, justly, and beneficially with them, as they are commanded, Colossians. 4.1. and as hath been alleged before out of the fifteenth Chapter of deuteronomy?  
God blesseth the habitation of the righteous, Prou. 3.33. And in that 5. chap. of Deut. verse 18. God will bless beneficial masters in all things that they do.  
Read also Ephes. 6.8.9. where the Apostle requiring like dealing from the masters toward their servants, doth not doubt to give them to understand, that there is the like blessing belonging also unto them.  
Now finally, what is the blessing belonging to such as being elders in years, give good example to their youngers, and be teachers of good things?  
They shall be filled with days (as the Lord saith by his Prophet Isaiah) and he that is an hundredth years old, shall die a young man, chapter 65.20. Read also verse 22. And job chap. 5.26. They shall go to their grave as corn which cometh in due season into the barn.  
Thus large is the blessing of this Commandment, which spreadeth itself far and near, over high and low: and therefore in all good proportion ought it accordingly to be very carefully regarded and obeyed of all: or else we must needs acknowledge the curse so much the more justly due unto us. And this we are henceforth to search out for the awaking of our drowsy consciences, as we have done the blessings that they might be as a treasury of comfort unto us, while we endeavour to walk in the holy ways of God in our several callings, etc.  
First therefore, what is the general curse of God upon all, both superiors and inferiors, whosoever shall refuse to give honour to God in the obeying of this his ordinance, both for honourable government, and also for dutiful subjection?  
God doth for this cause, in his just displeasure, sometimes dissolve the good order of policy and government, which he had established for the common benefit of his people, either by setting over them evil Rulers, or leaving them to confused mutinies and rebellions from among themselves, or else by giving them over into the hands of tyrants and foreign Lords and governors.  
But let us consider of the curse more particularly.  

The Curses.  And first, concerning undutiful and disobedient inferiors. What is the curse of God against undutiful children, specially such as shall stubbornly and contemptuously rebel against their natural parents: of whom it is said, Prou. 30.11. There is a generation which curseth their father, and which do not bless their mother. What I say, is the curse of God against such?  
God in his civil course of justice among his people of Israel, commanded that such should be stoned to death.  
So indeed we read, Deut. 21.18. etc. Rehearse the place of Scripture.  
If any man have a son that is stubborn and disobedient, which will not hearken unto the voice of his father, nor to the voice of his mother, and they have chastened him, and he would not not obey them. Then shall his father and his mother take him, and bring him out to the Elders of his City, and to the gate of the place where he dwelleth. And they shall say to the Elders of the City, This our son is stubborn and disobedient, and he will not obey our admonition, he is a rioter and a drunkard.  
Then all the men of his City shall stone him with stones unto death: so thou shalt take away evil from among you, that all Israel may hear it and fear.  
Read also Exod. 21.15. and verse 17. Levit. 20.9. Math. 15.4. Deut. 27.16. Prou. 20. verse 20. etc. chap. 30.17.  
What is the curse upon rebellious subjects, and such as shall curse their Rulers?  
A seditious person seeketh only evil, but a cruel messenger shall be sent against him, Prou. 17.11. And chap. 30.31. There is no rising up against the king: wherefore worthily is the exhortation of the father to the son to be hearkened unto, chap. 24. vers. 21.22. My son fear the Lord and the king, and meddle not with them that are seditious: for their destruction shall rise suddenly, and who knoweth the ruin of them both?  
What is the curse against those that despise the faithful Prophets and Ministers of the word of God?  
He that despiseth you, despiseth me (saith our Saviour Christ to his Ministers) and he that despiseth me, despiseth him that sent me (as hath been answered before) Luke 10.16. And therefore the curse of this sin must needs be a grievous curse. For no man can despise the Lord, and be innocent before him.  
Show it by some example, wherein God would have his wrath against this sin be evidently seen and discerned of all.  
In the 2. chap. of the 2. book of the Kings ver. 23.24. we read that little children of the idolatrous people of Bethel, came out of the City, and mocked the true Prephet of God Elisha as he went by the way, using these reproachful speeches: Come up thou bald-head, come up thou bald-head, come up thou bald-head. Whereupon the hold Prophet turning back, & by the Spirit of God discerning the spitefulness of these idolatrous and ungracious boys, he cursed them in the name of the Lord: and the Lord sent two bears out of the forest, which did tear in pieces two and forty of them.  
A fearful judgement for all children to take warning by: yea, and for parents also, to take warning that they bring not up their children in contempt of the faithful Ministers of the word.  
Yea further, for this sin were all the people of Israel and juda destroyed and led into captivity, after they had hardened their hearts to despise and mock at the Prophets of God, 2. Kings 17.13. and 2. Chron. 30.10. and chap. 36.16.  
What is the curse against the wife that despiseth her husband?  
Mical despising David in her heart, when he danced for joy of bringing home the Ark of God, was for the same cause made childless all her life, 1. Chron. 15.29. and 2. Sam. 6.23.  
This is revealed by the Spirit of God to have been her curse: neither is it to be doubted, but every contemptuous wife hath some curse or other from God in that respect.  
Now what is the curse against the undutiful and unfaithful servant?  
The servant which doth wrong to his master, shall receive for the wrong which he hath done: and there is no respect of persons, Coloss. 3.25.  
Against unfaithfulness, the Lord giveth all servants warning by the example of his punishment upon Gehazi, the servant of Elisha the Prophet, 2. Kings. 5.27. upon whom God casteth the leprosy of Naaman, for his crafty dealing to get money and apparel of Naaman fraudulently in his masters name.  
What is the curse against those that be unthankful and contemptuous against such as have been good and beneficial unto them, whether patron, friend, Physician, Lawyer, or any other?  
He that rewardeth evil for good, evil shall not departed from his house, Prou. 17.13.  
What is the curse against those that despise their elders in years, yea, though they be otherwise their inferiors?  
Of all such it is said, God resisteth the proud, 1. Peter 5.5. & Luke 14 11. Whosoever exalteth himself shall be brought low.  
Read james 4. verse 5.6. It is a great sin for any to despise age, as job giveth to understand by his complaint against it, chap. 30.1.12. and therefore it cannot be but the Lord will punish it. And we say in our common speech, mock age and see what will come of it.  
Our own consciences (if there were no other law) would tell us, that it must be punished. And that cometh here again to be considered, which fell upon the wicked children of Bethel: rather because they mocked Elisha who was a man of years and reverend gravity, besides that he was a Prophet of the Lord.  
Thus far of the curse against undutiful inferiors, who are all and every of them accursed before God here in this world, beside that they have no portion in the kingdom of heaven, if they find not grace to repent, which is the heaviest and woefullest curse of all.  
It remaineth that we inquire now of the curse against superiors which abuse their power and authority, or any other excellency, wherewith the Lord hath honoured them above others.  
And first, what is the curse of God against natural parents, which walk not aunswerably to the honour of their place?  
We have seen in the third Commandment, the fearful judgement of God upon Eli, because his sons ran into a slander, and he stayed them not, 1. Sam. 3.13.  
But more generally, Psal. 78. verse 5.6.7.8.9.10. and verses 56.57.58.59.60.61.62.63.64. Because fathers in Israel did not teach their children the ways and commandments of God, as he had commanded them, but were disobedient and rebellious, and did not set their heart aright, nor keep their spirit faithful unto God: therefore he was wrath and greatly abhorred Israel, so that he forsook them, and gave them, their choice men, their maidens, and their Priests to the fire and sword of their enemies.  
Read also Ezek. 16.20. the like, yea, rather a greater judgement: because their children which God challengeth as borne unto him, were by them brought up and dedicated to the service of idolatry.  
What is the curse against the Prince or Ruler that governeth wickedly, tyrannously, and not like a father?  
Tophet, that is to say, hell or the place of destruction is prepared of old: it is even prepared for the king: he hath made it deep and large: the burning thereof is fire and much wood: the breath of the Lord, is like a river of brimstone which doth kindle it, Isa. chap. 30.33.  
What is the curse against the wicked Minister of the word, which tendereth not the flock of Christ, as a father and nurse among them?  
O idol shepherd that leaveth the flock: the sword shallbe upon his arm, and upon his right eye. His arm shall be clean dried up, and his eye shall be utterly darkened, saith the Lord by his Prophet Zacharie, chap. 11.17.  
What is the curse against the husband that is unkind and churlish to his wife?  
He is therein a curse to himself: for he troubleth his own flesh, he hindereth the joy of his own heart, and interrupteth the course blessed of prayer, which is one of the best factors and friends that the married couple hath. 1. Peter 3.7.  
What is the curse against masters that deal hardly with their servants?  
Because the cruel masters in Israel did not set their servants free, as God commanded their fathers, when he brought them out of the land of Egypt, out of the house of servants: behold (saith the Lord) I proclaim a liberty for you to the sword, and to the pestilence, and to the famine, and I will make you a terror to all the kingdoms of the earth: jeremy chapter 34. verse 17.  
Read from the 6. verse of the Chapter, etc.  
What is the curse against such aged persons as have no regard to walk wisely, and as it beseemeth their years, for the good example of their youngers?  
Though a sinner do evil an hundredth times, and God should prolong his days, yet I know that it shall not go well with him, because he feareth not before God, Eccles. 8.12.13. And Isaiah chap. 65.20. The sinner being an hundredth years old shall be accursed.  
His bones are full of the sin of his youth, and it shall lie down with him in the dust, job. chap. 20.11.  
This must needs make him miserable indeed. For even as the Spirit of God earnestly affirmeth, that they are blessed which die in the Lord, whose works follow them, etc. reve. 14.13. So on the contrary, they whose sins accompany them to their death, and in their death, must of necessity be extremely miserable.  
To conclude this point: what proof have you of the curse against those that do not give mutual honour one to another: yea, the more honourable to the base, the richer to the poorer, the learned to the unlearned, and much rather if one equal do not so to another, servant to servant, brother to brother, poor to poor, and rich to rich? etc.  
The sinner (saith the holy Proverb) despiseth his neighbour (and so consequently is accursed:) But he that hath mercy on the poor is blessed, chap. 14.21. And chap. 11.2. When pride cometh, then cometh shame: but with the lowly is wisdom.  
And chapter 28.3. If a poor man oppress the poor, he is like a raging rain that leaveth no food. And Math. 24.48. etc. The evil servant which smiteth his fellow-servants, shall be cut off, and have his portion with hypocrites: there shall be weeping and gnashing of teeth.  
Thus far of the curses. And thus we see, how even as God blesseth every duty of obedience, 
Every man is a damnable transgressor.  both in this Commandment and in the rest: so both here and every where, there is no transgression of his Law, which is not accursed in his sight: & to the which some special punishment or other doth not belong, according to that we read, Heb. chap. 2.2.  
Now therefore, that according to the course of our Catechism, we may come to the use of this Commandment: Have you so obeyed it, that you may escape these curses, and obtain the former blessings?  
No: but contrariwise, I have infinitely transgressed it, above that I know against myself, both in thought, word, and deed: so that unless happily I may find favour with God, through the perfect redemption and obedience which jesus Christ hath wrought, I must of necessity perish in my sins, which I have committed against it.  
This verily is not only your estate, but it is the condition of every mother's son among us: yea, it is the common estate of all, both of parents and children, of Princes and subjects, of pastors and people, of masters and servants, of young and old, of poor and rich, of learned and unlearned, etc.  
By jesus Christ only are we redeemed through his blood, from the curses and punishments due to the transgressions of this Commandment: and by him alone also are we made partakers of the blessings promised to the obedience of it: provided always (as must be understood in every commandment) that we truly believe in his most blessed name, repent of our sins, and endeavour to walk more and more in the obedience of it.  
But that the persuasion of your faith, may be the more comfortable to you:  
What proof have you that our Saviour Christ hath perfectly fulfilled the obedience of this Commandment for you, and for so many as shall truly believe in him, and repent of their sins?  
Hereof, through the goodness of God, we have very evident and manifold confirmation in the holy Scriptures, to our singular comfort.  

Our Saviour Christ's perfect obedience.  Which are those manifold confirmations, whereof we have so comfortable evidence?  
They are partly such as give testimony of his perfect obedience to man, in every estate of inferiority and subjection, whereunto it pleased him of his own accord to submit himself for our sakes, though he were the Lord of glory: whom all both men and Angels stand bound to worship, honour and serve.  
And partly, they are such as do witness his perfect obedience to God, in a most gracious course of government, in respect of that superiority which he received above all creatures, in that he alone was and is for ever found worthy, to be the only mediator betwixt God and man.  
Let us therefore inquire of these things in the same order.  
And first, what proof have you that he was perfectly obedient to his natural parents, that is, to the Virgin Mary his mother, and to joseph though he was but his father in law, as one may say?  
In the 2. chap. of the Evangelist Luke, verse 51. it is expressly testified that he was subject to them.  
Yea, no doubt it is the meaning of the Evangelist, that he was constantly subject to them, so that he most willingly obeyed them in all things, as might best beseem a most dutiful child: that is, so far as might stand with that principal duty, wherein he well knew himself chief bound to his heavenly father, whereof we have sufficient proof from time to time, yea, even from the beginning, as is plain in the same text, verses 48.49. And again afterward, john 2.4. and Matth. 12.48.49.50. and Luke chapter 11.27.28. Yea, so far was he obedient, that he willingly submitted himself, to be even as a servant, or a manual artificer, to work in works of joseph his father's science or trade or occupation, even to the time that he was to manifest himself, to be that Prophet sent of God to Israel: that is, until he was about thirty years of age, as we may see Matth. 13.54.55.56. Is not this the carpenters son, say the people, who knew his bringing up? And more expressly, Mark 6.2.3. Is not this the carpenter Maries son? whence then hath he this wisdom? And Luke 3.23. whereby it is evident, that for all that time his education was not studient-like at learning, for then there had not been so great reason of their admiration and question.  
And that we may be confirmed by a testimony above all exception, concerning his most perfect love and thankfulness to his mother, for her tender and motherly care over him, and for her pains in nourcing of him up in his infancy, she traveling with him into Egypt, etc. let us duly consider that which the Evangelist Saint john writeth Chapter 19.26.27. in that even in his agonies upon the cross, he taketh care for the comfortable maintenance of his mother after his death; and it shall be instead of a thousand witnesses.  
This therefore may suffice for the proof of his most perfect obedience in the duty of a child.  
What proof have you of his perfect obedience as he was in the form of a subject, though indeed he was not by right a subject to any earthly Prince in Israel: for King David speaking by the holy Ghost, called Christ his Lord, Psalm 110. and Math. 22.43.44. much less was he a subject to the foreign usurpation of the Roman Empire?  
We have an evident proof hereof, in that he refuseth to be made a king, though the people would have done so, john chapter 6. verse 15.  
And in that he professed plainly that his kingdom is not of this world, john 18.36.  
And in that he himself paid tribute, and taught the people that they also should do so, Matthew 17.24. etc. and chapter 22. verse 17.  
What proof have you of his perfect obedience to the ministery of the word, so long as he was in his private estate, and in the place of a hearer and disciple, to receive the doctrine of God at the instruction of the Priests of the Law, whose lips should preserve knowledge, and at whose mouth all were to seek the Law of God, by the holy ordinance and appointment of God himself?  
We have a notable testimony of it, even from his youth. Luke Chapter. 2. verse 41. etc.  
And to his man's age, in that he came to the preaching of john Baptist, john, Chap. 1.29.  
And in that he sbmitted himself as others did to be baptised of him, Matthew. 3. verse 13. etc. to the end of the Chapter.  
What proof have you of his perfect obedience, in an humble course of conversation going before his elders in years as also all other, in giving honour, yea even to the poorest among them.  
Seeing he is faithful and true, and one that sought not his own glory, but the glory of him that sent him, as we read john 7.18. and Chapter 8.49.50.54.55. we may boldly rest in his own testimony, concerning that which he saith of himself: I am meek and lowly in heart, Matthew 11.29. according to the prophesy of Isaiah, Chapter 42.1.2.3.  
We have also his practice joined with his doctrine, Luke 14.7. etc. to the 15. verse: where he both reproveth the pride and ambition of those that sought to sit in the highest rooms at feasts, and also teacheth that the poorest of all should not be thought unworthy to be invited, and to have their meet and convenient place.  
But as touching his practice, we have a most lively proof in that he was among his Disciples, not only as a master and Lord, but rather as a most loving, sweet, and familiar brother or friend, john 15.13.14.15. Yea, even as a servant, in that he washed his Disciples feet: he thereby, of purpose giving them an example of all humble service, and of mutual love among themselves, Chapter 13.4. etc. yea he professeth that he came not to be served, but to serve, Matth. 20.28. and Luke chapter 22.27.  
And beside, we have to the same purpose a most notable testimony of the Apostles: As first of Paul, Phil. 2. verse 3. etc. where from the example of our Saviour Christ, the most humble man that ever was, he persuadeth all Christians to the same most excellent virtue. And of the Apostle Peter 1. Epistle chap. 2. verses 21.22.23. Christ hath suffered for us, leaving us an example that we should follow his steps, who did no sin, nei- was there guile found in his mouth: who when he was reviled, reviled not again: when he suffered, he threatened not, but committed it to him that judgeth righteously.  
These testimonies do sufficiently confirm his perfect obedience to this Commandment, in respect of his subjection in every estate of inferiority among men, etc.  
Now let us come to his perfect obedience before God, in his superiority, etc.  
Hereof, there are two principal points to be considered: his heavenly prophesy, and his spiritual government.  
What proof have you of his perfect obedience in respect of his prophesy, and in that he was the only true shepherd of the sheep, to guide the children of God with a parentlike affection in the ways of the kingdom of heaven?  
O jerusalem, jerusalem (saith our Saviour Christ himself) thou which killest the Prophets, and stonest them which are sent unto thee: How often would I have gathered thy children together, as the hen gathereth her chickens under her wings, and ye would not, Math. 23.37.  
Read also Math. 28.20. Revel. 3.20. Prou. 8.30.31. He teacheth most clearly and faithfully, as it were from the bosom of the father, john. 1.18. and chap. 4.34. and chap. 8.28.29. and chap. 12.49.50.  
Now, what proof have you that he hath perfectly obeyed the will of God, in ruling and governing his Church, as a spiritual king and prince, and as a most tender foster-father over his people?  
In him, and by him, are all the prophesies performed, concerning that most gracious and princely government, promised under the name and kingdom of king David, or any other good king of Israel: according to that which the holy Angel testifieth to the Virgin Mary, Luke chap. 1. verse 31.32.33. and according to that we read Heb. 3. verses 3.4.5.6.  
Yea, by so much is the government of our Saviour Christ more gracious, than the government of any other king or prince, ever could, or possibly can be, because he only vanquisheth our greatest enemies, and giveth us that victory which is the most glorious of all other: 
Our Saviour Christ's perfect obedience for us,  for he subdueth not only our outward foes, but also our spiritual adversaries; not only hosts and armies of men, but also the legions and thousands of Devils that war against us.  
And finally, he setteth us in heavenly thrones with himself, etc.  
Most sweet therefore may the comfort of these testimonies be justly unto us.  
And whom of us may they not worthily move, to deny ourselves, and after the example of our Saviour Christ, and by his grace, to give all due honour to every man, and chief to the Lord himself: 
Our unperfect obedience for Christ's sake accepted of God.  every of us contenting ourselves with our estate, and under God walking honourably in our places and callings: that so God may honour us, according to his rich mercy and free grace in jesus Christ, to whom be all honour and glory, all worship, praise and thanksgiving, both now and for evermore, Amen.  
The sixth Commandment followeth.  
Which is that?  
Thou shalt not kill. Or, as it is more usually Englished in the same sense, Thou shalt do no murder.  
This latter interpretation, as it is more usual, so it is more significant: wherefore we may well make choice to read it thus. Thou shalt do no murder, like as in the next Commandment we chose rather to say, Thou shalt not commit adultery: Then thus, Thou shalt not commit fornication: though this we know, that God forbiddeth all cruelty, greater or less in this Commandment, and all filthiness and uncleanness of the flesh in the other following, as we shall see in the handling of them.  
But first of all, concerning the reason of the proceeding of the Lord in the publishing of this Law, two things seem worthy to be considered in this place: The first, why the Lord doth not rest in the former Commandment: which is a perfect Law for the well ordering of all society, if it were thoroughly observed: The second, why this Commandment forbidding murder, hath the next place after that.  
What have ye learned for answer to these things? 
The scope of it.   
First, the Lordresteth not in the former Commandment only, because that contempt of good order and government, which reigneth in our nature, breaketh forth into sundry outrages and mischiefs, which he saw likewise necessary that they should be expressly mentioned and straightly forbidden.  
Secondly, he giveth the Commandment against murder the next place, because, not only in the account of man, but also even in the estimation of God himself, life is more precious than any other worldly thing, which man enjoyeth.  
And further also it hath the next place, to the end that all which have any power and government, may see what that is (which as touching human society) they stand chief charged with: and that also even to this end, that the blessing of long life promised in the former Commandment, might not by any contrary attempt of any man, be any way hindered or interrupted.  
These indeed are the reasons, both why the Lord endeth not his Law in the former Commandment, though one would think that it alone might suffice for the well ordering of all humane society: and also, why he placeth this our present Commandment next after that.  
Let us now come to the interpretation:  
And first, what mean you by murder, which is the only fin expressly forbidden in it?  
Murder is the unjust, and malicious, or wilful taking away of the life of any of mankind, by any of the same kind; or of our own life by ourselves, by what way or means soever it may be.  
It is true, thus far doth murder reach.  
But is there nothing else forbidden in this Commandment?  
Yes: God doth not only forbid all outward evils, whereby this wicked murder is occasioned, but also all inward and corrupt affections, from whence it springeth, or whereby it is any way furthered and perfected.  

Sins forbidden.  Yea, the Lord in this commandment straightly forbiddeth the evil thought of murder, with all crafty devices and practices wherewith any do lie in wait for blood.  
It must needs be so, else should not the Law of God be perfect: for as our Saviour Christ saith, out of the heart come evil thoughts, murders, etc. the which do defile a man, Math. 15.19.20. Such was the murderous thought of Esau against his brother jaacob, Gen. 27.41. Read also Ezek. 22.6.  
Which are those outward evils whereby murder is occasioned?  
Sower, disdainful, and wrathful countenances, taunting and reviling speeches, captious quarreling and fight.  
These are the more immediate forerunners and occasions of murder, as daily experience showeth. For the sword would not be so rashly drawn as it is wont, if the tongue could be kept in the scabbard, as it ought to be: and if the countenance and behaviour were so amiable as it should be, etc.  
But let us go on.  
Which are those inward affections of the heart from whence murder springeth, and whereby as by the secret and whispering accessories and abettors murder would be perfected, if God should not graciously stay and hinder it?  
They are partly such as be contrary to the virtues which are required to harmlesenesse and innocency, touching man's person and life. And partly, they are such as be contrary to the virtues of helpfulness, concerning the relief, succour, and comfort thereof.  
These kinds of evil, unkind, and troublesome affections, are indeed the breeders and hatchers of all violence and bloody murders.  
All which contrary affections, both to harmlessness, and also to helpfulness, though they all consent in doing of hurt: yet for the help of our understanding and memories, we will follow this order of distinction here in this negative part of this Commandment: because it is the fittest order to be held afterward in the affirmative part of it.  
Touching the first branch therefore of the distinction:  
Which are those evil affections which be contrary to the virtues of harmlessness and innocency, touching man's person and life?  
They are of three sorts.  
Which are they?  
First, the contraries of meekness.  
Secondly, the contraries of tractableness or gentleness and easiness to be entreated.  
Thirdly, the contraries of peaceableness.  
Of these therefore, let us now henceforth inquire: And first, which are the contraries of meekness?  
They are these which follow.  
1 Pride, in that every man thinketh too highly of himself.  
2 Envy and repining at our neighbour's prosperity.  
3 Rash and unadvised anger, when no just cause is given.  
4 Treafenesse or hastiness to anger, when one is teachie and tangle upon every light and trifling occasion.  
5 Immoderate and bitter anger, though there be never so great cause given.  
6 Desire or purpose of revenge, though reconciliation hath been sought, yea though satisfaction and recompense hath been tendered and offered, as sometime it falleth out.  
7 Finally, impatience, the fruits whereof are restless murmuring, with cursed exclamation and complaining.  
The contraries of tractableness, or gentleness & easiness to be entreated, are next:  
Which are they?  
On the one hand, too great softness, or a servile and timorous kind of blockishness, when any shall pass by great abuses against their person and life, or against any that belong to them, and have no care to use the lawful means which God hath appointed for the remedying thereof: such as are, private rebuke, and if that will not prevail, public complaint to the magistrate for the punishment of such as shall go on in harmful and mischievous practices, without all regard of amendment, or of seeking any private reconciliation.  
On the other hand, hardness to be entreated when reconciliation is sought.  
Now in the third place, which are the contraries of peaceblenesse, the which God doth likewise forbid in this Commandment?  
In one extremity, cowardly yielding to unlawful conditions of peace, or to peace itself, in such cases as we ought to use constant resistance.  
In the other extremity, first unapeaceablenesse, in such cases wherein we ought to seek and follow after peace with all men.  
Secondly contentiousness, or a delight in an obstinate course of brawling and contention.  
Thirdly, inveterate hatred, or rancour and malice.  
All these are the contraries of the virtues belonging to harmlessness and innocency, touching the life and persons of men.  
Show furthermore, which are the contraries to the virtues which belong to helpfulness, concerning the relief, succour, and comfort of life?  
These are likewise of three sorts.  
Which are they?  
First, the contraries to the virtues of peacemaking.  
Secondly, the contraries to those virtues which belong to the repelling of injuries.  
Thirdly, the contraries to the virtues which serve to the well placing and bestowing of benefits.  
Let us therefore likewise inquire of these in the same order, as we have already done of the former.  
And first, which are the contrary vices to the virtue of peacemaking?  
They are these two:  
1 Sowing of contention, by secret tale-carying and privy slandering.  
2 Hindering of peace and friendly agreement, by contrary persuasion and counsel.  
The contraries to the virtues of the second sort are in the next place: that is, the contraries to just repelling of injuries.  
Which are they?  
They are partly, such as be contrary to that lawful and just revenge, which ought to be sought at the hands of those that have power to punish such as shall grow mischievously injurious and hurtful to any of our neighbours and brethren.  
And partly, they are such as be contrary to that Christian fortitude, whereby the innocent party extremely oppressed, is presently to be relieved, or else he must perish, or be very dangerously damnified, or utterly undone, as we use to speak.  
Show therefore first, which those vices be that are contrary to just revenge?  
They are these four following:  
On the one side, careless and unkind neglect of seeking just & necessary revenge, by the help of the godly and Christian Magistrate.  
On the other side.  
First, private revengement, with neglect of the magistrate.  
Secondly, mis-informing or bribing the magistrate, in an inordinate desire of revenge above measure.  
Finally, cruelty in an over-eger or bitter pursuing of revenge and punishment assigned by the magistrate, though it be no greater than is equal and meet.  
Which be the contraries to godly and Christian fortitude?  
They are these two.  
First, cowardly fearfulness and want of holy courage, wisely and warily to undergo necessary dangers, for the just rescue and defence of our neighbour, when we see him in extreme danger, and when by the course of ordinary helps we might have hope to do him good.  
Secondly, indiscreet, rash, and presumptuous venturousnesse, when a man enterpriseth any thing above all likelihood of good success, he therein greatly endangering himself, to no benefit to his distressed neighbour.  
The contraries to the last sort of the virtues which belong to helpfulness for the relief, succour and comfort of life, namely they that belong to the well placing and bestowing of benefits, they are yet behind.  
Which are they?  
They are of diverse sorts.  
Rehearse them.  
First, the contraries of kindhartednesse, or goodness, as the Scriptures call it.  
Secondly, the contraries to mercifulness, or tender and bowel-like pity and compassion.  
Thirdly, the contraries to friendship and friendly dealing.  
Finally, the contraries to well-wishing or prayer, and to good and well dealing toward our enemies.  
Let us therefore now last of all inquire out these kinds of contraries also, in such order as you have rehearsed them.  
And first, which are the contraries to kindhartednesse or goodness?  
First self-love, when a man thinketh all too little for himself.  
Secondly, evil will or unbeteeming, when one is loath that his neighbour should far the better for him, though it be of another man's cost.  
Thirdly, inhumanity or churlishness, in a rude and discourteous denial, to show that kindness which is entreated of a man.  
Fourthly, fair words, but no performance, or with very great failing.  
Last of all, unjust gratifying or pleasuring.  
The contraries to mercifulness or tender pity and compassion are next.  
Which are they?  
On the one hand, want of compassion over the miseries of such as ought to be pitied: as also laughing and rejoicing at shrewd and unhappy turns, as we call them.  
And on the other hand, foolish pity, in sparing such as are worthy of sharp severity.  
In the third place are the contraries to friendship & friendly dealing:  
Rehearse likewise which they be?  
First, hostility, or open enmity. And then diverse other, as they follow.  
First, lightness in the entering and breaking off of friendship.  
Secondly, feigned friendship or flattery.  
Thirdly, neglecting or failing a man's special friend in the time of his special need.  
Last of all, unlawful or unjust befriending.  
The contraries to well-wishing & well dealing toward our enemies, are now only remaining: Which be they?  
They are these two:  
First, rash and hateful imprecations or cursed wishes against them, proceeding of that private grudge which we bear them.  
Secondly, profane and carnal rejoicing at their adversity and fall.  
Thus have we through the grace of God, the whole interpretation of God's meaning in the negative part of this Commandment.  
But can you show me the reason, why the Lord forbidding so many sins; maketh express mention only of murder: and why under that one he comprehendeth all the rest, even from the greatest to the least of them: which course also, the Lord taketh in the next Commandment, and also in the 8. and in the 9  
Show here once for all, what the general reasons hereof may be?  
I have learned that there are sundry very notable reasons of it.  
I would gladly hear you to make rehearsal of them.  
First, the Lord doth it for plainness, lest any should say, that through weakness of capacity they could not understand his Laws.  
Secondly, for brevity and shortness sake, lest any should pretend, that because of the length of them, they are not able to remember them.  
Thirdly, to let us understand, that all the affections and thoughts from whence such grievous sins proceeded, be themselves also great and grievous offences in the sight of God.  
Finally, that by the more effectual awaking and rousing up of our drowsy consciences, our souls might be soon possessed with such a fear and horror of God's displeasure against the greater sins, that we might the rather be preserved from the lesser, which we should otherwise too lightly regard, and at unwares easily run into them.  
These things thus observed in this place, both concerning this present Commandment: 
Duties commanded.  and also concerning the 7. 8. and 9 following:  
Now let us come to the affirmative part of this Commandment: what doth God require of us in it?  
In this 6. Commandment the Lord our God commandeth all those virtues, which belong either to innocency or harmlessness, touching the person or life of man: or else to helpfulness for the relief and comfort of the same.  
These virtues have been mentioned already, according to their several kinds, in the negative part of this Commandment: but now we are more purposedly to inquire of them, seeing to this affirmative part they do properly belong.  
First therefore, which are those virtues which belong to innocency and harmlessness, as touching the person and life of man?  
They are these three.  
First, meekness or patience and long suffering, which virtue lightly passeth by and endureth all such offences done against ourselves, or any that belong unto us, which duty doth not necessarily bind us to stand earnestly upon, in the reproving, censuring and pursuing of them.  
Secondly, tractableness, or gentleness, and easiness to be entreated, to forgive the trespass; yea though great anger or displeasure hath of any of us been justly conceived against other.  
Thirdly, peaceableness, or desire of lawful quiet and peace, upon good and lawful conditions, yea even to our own loss, if need so require, for the compounding of all matters of strife and variance: with a circumspect care of our own parts, to avoid all occasions of giving offence to any, so much as lieth in us.  
These indeed are the virtues which appertain to innocency and harmlessness, according to the Commandment of our Saviour Christ: Be ye simple as doves, Matth. 10.16.  
Show now which they be that belong to helpfulness?  
They may be referred to three heads.  
Which are they of the first sort?  
They are such as belong to peacemaking between neighbours and brethren offended: as, loving persuasion and gentle entreaty, yea even a certain compelling of them to be friends, if possibly they may by any means be overcome.  
Which are the virtues of the second sort belonging to helpfulness?  
They are such as serve to the just repelling of injuries.  
Which are they?  
They are lawful revenge, and holy fortitude.  
What mean you by lawful revenge?  
Lawful revenge is, when without all hatred or bitterness against the person of the offender, and only in pure zeal against injurious dealing, the unreasonable and obstinate party which by no private persuasion will be entreated, is pursued in course of common justice before the magistrate, until upon just information and suit he have received his due punishment, if it may be obtained, or at the least be brought to yield himself to surcease from his former injurious and mischievous course.  
What is that virtue which you call holy fortitude?  
Holy fortitude, is that godly boldness or stoutness of courage, which is employed in the private defence of the innocent party, when for the present he is in extreme and urgent danger of his life, or of any other imminent mischief from his malicious and vehement adversary, but cannot enjoy so speedy protection and defence from the public magistrate, as his necessity requireth.  
Hitherto of the second sort of the virtues belonging to helpfulness. Which are the third sort?  
They are such as belong to the well placing and bestowing of benefits, for the refreshing and comfort of life.  
Let us hear you make rehearsal of them, as you have done of the former.  
The first is kindhartednesse or goodness, as the scriptures do call it: which is a general readiness and disposition of the mind and will of a man, to help and succour, for the preventing of all extremity of evil, to the uttermost of a man's power.  
The second is mercifulness, or tender and bowel-like pity and compassion: which is a more particular readiness and disposition of the mind and will, to help and secure upon the beholding of any present necessity or misery.  

The Equity.  The third is friendship or friendly dealing, for the cherishing and increasing of mutual love among neighbours and friends, though they be in no necessity.  
The fourth is well wishing and prayer, even for our enemies and ill willers: with the practice of love and kindness, both in word and deed, for the overcoming and winning of them to the love of God and of his truth, and of ourselves if it may be.  
Hitherto of the interpretation, both of the negative, and also of the affirmative part of this Commandment.  
Let us now come to that which remaineth to be yet further considered as belonging to the same: And first, what is the equity of it?  
First, because God hath created us, and given us life, and many excellent gifts according to his own divine image & likeness.  
Secondly, because he hath given us being and life to singular ends and purposes.  
Thirdly, because the taking away of life, is the bereaving of him from whom it is taken, of all the benefits & blessings which God hath given for the joy and comfort of life.  
Fourthly, because he that murdereth and taketh away the life of another, destroyeth the image of God, first in himself, and then also maketh himself guilty of his own death.  
Fiftly, because through the benefit of this Law of God, we enjoy our own lives in safety and peace.  
Sixtly, because God hath so disposed of his manifold gifts, according to the manifold necessary businesses and labours of this life, that every one standeth in need of the help or service of the other.  
But most of all, because we being by the grace of God Christians, are not only by creation and natural birth, of one and the same kind of flesh and blood, but also by regeneration & new birth in Christ jesus, we are by a more near and holy bond joined together in one spirit, baptized with one Baptism, nourished up as at one table in the house and family of God, appointed to the same everlasting inheritance of glory in the life to come, if we shall live peaceably and godly, as becometh the children of God, the time of our short and transitory life here in this world.  
The equity of this holy and just Commandment of God, resting upon so many excellent grounds and reasons, 
The Curses.  doth not only justify the commandment itself, but also confirmeth all the curses which God the righteous giver thereof, threateneth against every transgression of it.  
To the rehearsal of which curses, from the testimony and repetitions thereof out of the book of God, we are now in the course of our order come.  
Wherefore first of all, what is the curse of this Law of God, against the grievous sin of murder?  
In the civil course of God's justice, allowed also even by the light of natural reason in all nations, it is the temporal and bodily death of the murderer, and by the eternal sentence of God, the death both of body and soul for ever and ever. For so we read first in the 35. chapter of the book of Numbers; and then Revel. chap. 21.8. Murderers shall have their part in the lake that burneth with fire and brimstone, which is the second death.  
Here let us note, that as there are degrees of murder, some more horrible than other, so the punishment thereof shall be, from the divine sentence of God for ever. Yea even among men, we see the practice of this equity, that he which shall but intend the murdering of his Prince, is more shamefully executed, then if he should have committed the act of murder against a private man.  
And the heathen knew not what punishment might be devised, miserable and execrable enough, for him that should murder his father or mother.  
Let us note also, that though there are diverse kinds of practices and courses, which murderers take to bring their wickedness to pass; some seeking to hide their sin one way, and some another, yet howsoever they go to work, they are every way accursed in the sight of God.  
Hereof let us see some testimonies: What is the curse against such as (though they lay no violent hands upon a man) yet commit murder under a colourable pretence of just and lawful proceeding?  
We may take king Ahab for a memorable example, unto whom the Lord saith by his Prophet Elijah: Hast thou killed and gotten possession? In the place where dogs licked the blood of Naboth, shall dogs even lick thy blood also saith the Lord, 1. King's chap. 21.19.  
Yea let us mark, that the Lord threateneth the heavy curse against king Ahab, although he was sick and kept his chamber, when Naboth was by false witnesses brought to his death: so as it might seem that he had no hand in it. Yet because it could not be, but he must understand of jezabel his wives practice against Naboth, (for it was done in a public & solemn manner.) Therefore because he stayed it not, God punisheth him, as if he had been the principal agent. But not only Ahab was accursed but jezabel also, as it followeth in the same text:  
What was her curse?  
The Lord saith likewise concerning jezabel: The dogs shall eat jezabel by the wall of Israel, verse 23.  
And yet further against Ahab, in the 24. verse: The dogs shall eat him of Ahabs' stock that dieth in the city, and him that dieth in the field shall the fowls of the air eat.  
The accomplishment of these curses we read, first, against Ahab, in the very next chapter, verse 38. and against jezabel though she over lived Ahab; and also against Ahabs' stock: 2. book of the King's chapter 9 verses 6.7.8.9.10. and verse 30. etc. to the end of the Chapter. Read also judges chapt. 9 vers. 23. etc.  
Read in the book of the Martyrs, how fearful the ends of cruel persecutors were, both of Emperors and others.  
But there be other that go yet something more closely to work, then if they should so openly forge wrong for a law.  
What is the curse against such?  
Cursed be he (saith the Lord) that smiteth his neighbour secretly, and all the people shall say, Amen, Deuteronomy 27.24. And verse 25. Cursed be he that taketh a reward to put to death innocent blood, and all the people shall say, Amen.  
What is the curse against him that cruelly hacketh and mangleth any man's flesh, albeit he do not pursue him to death?  
Eye for eye, tooth for tooth, hand for hand, foot for foot, etc. saith the Lord by Moses, Exod. chap. 21. verses 24.25.  
And judges 1.6.7. Adombezek having the thumbs of his hands and the toes of his feet cut off, saith thus in the guiltiness of his conscience against himself: seventy Kings having the thumbs of their hands and of their feet cut off, gathered bread under my table: as I have done, so God hath rewarded me.  
This is the law of revenge, which God both commandeth his Magistrates, and also practiseth himself.  
And let us observe, that this curse is threatened in special manner against those that deal injuriously and cruelly against the poorer sort, the widow, the fatherless, the stranger, the blind, the lame, etc. because they are most succourless. Read Exod. 22. verses 21.22.23.24. And again Deuteronomy 24.14.15. and chapter 27.18. Cursed be he that maketh the blind to go out of the way, etc. And proverbs chapter 22. verses 24.25. Rob not the poor, because he is poor, neither oppress the afflicted in judgement. For the Lord will defend their cause, and spoil the soul of those that spoil them. Read also Isa. 1.23. and jerem. 5.28.  
What is the curse against the usurer, which spoileth the poor that way?  
Shall he live (saith the Lord) that hath given forth upon usury and taken increase? He shall not live, seeing he hath done this abomination, he shall die the death, his blood shall be upon him, Ezek. 18.13.  
There are some (as was said before) evil instruments of mischief, who carry tales to shed innocent blood, is there any curse for such?  
David the servant of the Lord saith, they were accursed before the Lord, which by false suggestion stirred up king Saul against him. 1. Sam. 26.19. And Ezek. 22.9. It is one of those grievous sins, for the which the Lord gave his people into their cruel enemies hands: In thee (saith the Lord) are men that carry tales to shed blood.  
Read also Dan. chap. 6.4. etc. 11. etc. 24.  
There are beside these, some, who though they put not their hand, nor give counsel, etc. to murder and cruelty, yet when they see it done, or hear of it, they rejoice at it: are such under the curse of this Commandment?  
He that mocketh the poor (saith king Solomon) reproacheth him that made him, and he that rejoiceth at destruction, shall not go unpunished, Prou. chap 17.5.  
Read also Prou. 24.17.18. Be thou not glad when thine enemy falleth, etc. But that we may go forward, what and if a man abstain from murder and cruelty, and only neglecteth to stay cruel practices, when there is power in his hand to do it: is there any curse for such?  
In the book of the judges, chap. 5.23. Curse ye Meroz (said the Angel of the Lord) curse the inhabitants thereof, because they came not to help the Lord, to help the Lord against the mighty.  
Mark how the Lord accounteth himself to be forsaken and neglected, when any refuse to secure his people in time of their dangers.  
What is the curse against those that neglect to show mercy to such as be poor, impotent, and distressed people, though they be not pursued by the outward violence of adversaries?  
There shall be judgement merciless against such as show no mercy. In the Epist. of james chap. 2.13. And our Saviour Christ saith of all such, Matth. 25.41. Depart from me ye cursed into ever lasting fire, which is prepared for the Devil and his Angels.  
Consider also to this purpose, the parable of the rich, voluptuous, and unmerciful man, Luke 16.19. etc. Thus they that be not merciful where mercy ought to be showed, are accursed: is there any curse against those that neglect to do justice for the cutting off of those that be cruel & murderous people?  
Yes: for blood unrevenged defileth the whole land. Numb. chap. 35. toward the end of the chap. And Prou. 17.15. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord: and therefore it cannot be, but they must be in a cursed estate.  
It is true: it is verily an accursed thing to be abhorred of the Lord, and to be accounted unclean and defiled before him. Read 1. Sam. 15. The judgement of God was against King Saul for sparing agag's life contrary to his commandment. Read also 1. Kings 10.24. the judgement of God against king Ahab for the sparing of the king of Aram. Read further 2. Sam. 21. and 1. Kings. 2.31.32.33.  
Now what is the curse against such as use reviling and quarrelous speeches, the property whereof is, to provoke to fight and murder, if they should have the full course?  
In the 5. chapter of Matth, verse. 22. our Saviour Christ affirmeth, that whosoever saith to his brother Raca, shall be worthy to be punished by a counsel. And whosoever shall say fool, shall be worth●e to be punished with hell fire. And 1. Corinthians 6.10. the Apostle Paul saith: No railers shall inherit the kingdom of God.  
To conclude, what is the curse against the angry and hateful man, yet though he should not utter his malice by such railing and reviling speeches?  
In the place of Matthew even now alleged, our Saviour Christ saith, Whosoever is angry with his brother unadvisedly, is culpable of judgement.  
And Gen. 49.5.6.7. jaakob in the name of the Lord curseth the fierce wrath and cruel rage of his two sons Simeon and Levi.  
And 1. john 3.15. the Apostle saith of the hateful person, that he is a manslayer, and that no manslayer hath eternal life abiding in him.  
Read also both concerning hatred and anger, Proverb. 22. verses 24.25. He that learneth the ways of the angry man, shall receive destruction to his soul. And chapter 26. vers. 26.27. Hatred may be covered by deceit, but the malice thereof shall be discovered in the congregation.  
He that diggeth a pit shall fall therein, and he that rolleth a stone, it shall return to him.  
Hitherto of the fearful curses of God against the transgressions of this his sixth Commandment.  
Let us now come to the gracious blessings which he hath promised to the obedience of it.  
And first, touching those that are innocent and harmless.  
What is the blessing of such as be meek and of a long suffering and patiented spirit?  

The Blessings.  Blessed are the meek (saith our Saviour Christ) for they shall inherit the earth, Matth. 5.5.  
And Psalm 37.11. They shall have their delight in the multitude of peace.  
That is, in much peace and prosperity. It is a promise of singular comfort against all present encumbrances. Read further Psalm 37.34. etc.  
What is the blessing of those that be gentle and tractable, or easy to be entreated to forgive offences and trespasses?  
If we forgive men their trespasses, our heavenly Father will also forgive us.  
But if we will not forgive men their trespasses, no more will our Father forgive us ours. Matth. 6.14.15.  
The same promise is repeated again, Luke 6.37. judge not and ye shall not be judged, condemn not, and ye shall not be condemned, forgive and ye shall be forgiven.  
What is the blessing of those that be of a peaceable and quiet spirit, desirous of peace?  
They that seek peace and follow after it, shall see many good days: For the eyes of the Lord are over the righteous, and his ears are open unto their prayers. 1. Pet. 3.10 11.22.  
And Prou. 20.22. Say not I will recompense evil, but wait upon the Lord, and he will save thee.  
A gracious blessing: and this no doubt is one of those righteous ways which so please the Lord, that he will make the enemies of such as walk in it, to be at peace with them, Proverbs 16.7.  
Such are the blessings of those that be harmless, the blessings of the helpful do follow.  
First therefore, what is the blessing of the peacemaker?  
Our Saviour Christ pronounceth such also blessed. Matth. 5.9. Blessed are the peacemakers (saith he) for they shall be called the children of God. And Prou. 12.20. To the counsellors of peace shall be joy.  
What is the blessing of such as be helpful to any that are injuriously oppressed, or be in great distress, by seeking the lawful revenge or secure of the civil magistrate, against the over-mightie and cruel adversaries?  
We may see it in the example of Queen Esther, whom God blessed for succouring the jew against the malice of Haman, by her petition and suit made to the king for them.  
The story is notable, as it is recorded in the book of Esther.  
What proof have you that God will bless them, that do of holy fortitude and courage, yield succour and help to such as be in special distress and danger; yea and which take more private revenge, when so it is necessary, and the ordinary help of the magistrate cannot be so speedily obtained?  
We see a proof of it in the example of jael the wife of Heber the Kenite, of whom it is written, that she was blessed above other women, because she being but a woman, yet took courage to kill Sisera a mighty Captain and chief enemy of the people of God, judges chap. 5.24.  
Yea and Psalm 137 vers. 8.9. O daughter of Babel (saith the holy Psalmist) worthy to be destroyed; blessed shall he be that rewardeth thee as thou hast served us. Blessed shall he be, that taketh and dasheth thy children against the stones. This blessing came upon king Cyrus, and his soldiers which were employed in the service of his wars, to the subduing of Babylon.  
And thus also came the blessing of God in the like case upon jehu, for executing the judgement of God upon Ahab and his house, and upon the false prophets of Baal: yea thus all the extraordinary judges which saved Israel, and took vengeance upon their cruel oppressors, they were blessed of God in all their holy and courageous enterprises to that end, as is plentifully testified in the Book of the judges.  
Now, what is the blessing of those that be good and merciful to such as be poor and stand in need, though they be not in so present danger, by reason of any adversaries which do furiously pursue and assault them?  
In the 13. chap. of the Proverbs, verse 22. A good man (saith king Solomon) shall give inheritance to his children's children.  
And Matth. 5.7. Blessed are the merciful (saith our Saviour Christ) for they shall obtain mercy.  
Read also Mat. 25.34. etc. Come ye blessed of my father, etc. For I was hungry, and ye gave me meat. Thus in the Epistle of james chap. 2.13. mercy is said to rejoice against judgement. He that is merciful rewardeth his own soul, Proverb. 11.17. and chapt. 17.19. He that is merciful to the poor dareth to the Lord, and the Lord will recompense that which he hath given. It causeth great comfort to the conscience, in the assurance of God's love. Read 1. john 3.17.18.19.20.21.22.23. Read also Luke 14.12.13.14. When thou makest a dinner, etc. bid the poor, etc. (saith our Saviour Christ.) and thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.  
It followeth, that we consider of the blessing of God upon friendly dealing, yea even toward those that be not poor or in present misery, one Christian friend to another, for their mutual rejoicing and comfort in the ways of God.  
What proof have you of this?  
jonathan had the blessing of God upon his faithful and godly friendship toward David before he was King: in that God moved David after that he was King, when jonathan was now dead, to recompense his friendship by friendly & merciful dealing toward his posterity. 2. Sam. chapped 9.1.2.3. etc. Read also 1. Sam. 15.6.  
You do well in restraining the blessing to holy and godly friendship; for as touching mere civil or worldly friendship in carnal respects, when men delight in companying together for good cheer, and for pastime sake, at the tables or cards, or in the bowling-alley, etc. such friendship cometh into no reckoning before the Lord One carnal friend hath his recompense with another. Good holdeth himself no debtor to either of them.  
A proof whereof we have in the place a little before alleged, Luke 14.12. And again chapter 6.32.33.34. If you love them that love you, what thank shall ye have? for even sinners love them that love them, etc.  
God will no more recompense carnal friendship, then vainglorious alms, etc.  
They therefore that be truly wise, will avoid such waist and lost works: they will not work thus for nought, seeing the Lord hath prepared so many blessed works for us to walk in. Every work is lost labour, which God doth not undertake to bless and reward.  
But godly friendship no doubt is a virtue, to the which the blessing of God belongeth.  
The blessing of those that are loving and kind, not only to their godly friends, but even to their enemies also, in readiness to forgive them, and in their need to help them, etc. the blessing (I say) of these is yet behind: What proof have you that God will bless such?  
It followeth in the same place of Luke, chapter 6. verse 35. wherefore (saith our Saviour Christ) love ye your enemies, and do good, and lend, looking for nothing again, and your reward shall be great, and ye shall be the children of the most high: for he is kind to the unkind, and to the evil. Be ye therefore merciful, as your father also is merciful.  
Read also Proverbs 25.21.22. If he that hateth thee be hungry, give him bread, etc.  
The Lord will recompense thee. But in the place of Luke, our Saviour Christ doth most lively set forth the excellency of this duty in the sight of God, by the blessing which he assureth us to belong unto it.  
And verily, the Lord will be so much the more careful in that case to make recompense, not only because all kindness to such is most unthankfully accepted at their hands; but chief because the children of God do in this duty most of all deny themselves: yea, because herein they have the greatest victory over themselves.  
Hitherto both of the interpretation, and also of the equity, and of the curse, and now last of all of the blessing belonging to this Commandemnt.  
The use is yet behind.  
Have you perfectly obeyed this holy & righteous Commandment of God: that is, have you been so perfectly meek, patiented, peaceable, etc. and have you been so helpful every way to every body: yea, even to those whom you take to be your enemies, 
Every one of us is a damnable transgressor.  that you may persuade yourself to be out of the danger of the curse, and that you may rejoice in the hope of the blessing of this Commandment for any worthiness thereof?  
No: but contrariwise I find myself to be by nature cruelly and spitefully minded: for upon every occasion I am easily provoked to anger, and to reviling speeches, quarreling and fight: I am very apt to wish evil, and to seek revenge, either openly or privately, against all that I imagine to do me the least wrong, and therefore I must needs acknowledge myself to be so far from the blessing of this Commandment, that the curse is due to me: yea, I am already under it, save that I trust God will for Christ jesus sake, have mercy upon me, and forgive me my sins.  
It is true, both concerning yourself, and every one of us. The Scripture saith not in vain: The spirit which is in us lusteth after envy, james 4.5. Read also the beginning of the same Chapter.  
And to this purpose, let us mark and we shall perceive, that when the Spirit of God mindeth to set out the corruption of our nature (as he doth oftentimes in his holy Scriptures) he standeth much upon this point, to describe how exceeding cruel and revengeful we are, even resembling the Devil, by whom we are perverted, who was himself a murderer from the beginning. Read Isaiah chapter 1.15. Your hands are full of blood, that is, of cruelty. And chapter 11.6. we are in our natural corruption compared to the Wolf, Leopard, Lion, Bear, Asp, Cockatrice. And chapter 59.3. Your hands are defiled with blood, etc. And the like, Psalm 14.3.4. and Ro. 3.10. etc. Yea we think it great reason, that we may boldly give every man as good as they bring: that is, that we may lawfully revenge ourselves to the uttermost, etc. We see how little children will strive to give the last stroke or tap. And touching the strength of this sin, we have a lively pattern in Lamech, Genesis. 4.23.24. Hear my voice, etc. I would slay a man for my greater wound, and a young man for my lesser hurt.  
It is evident therefore, that unless we find redemption and justification by our Saviour Christ, we cannot but perish for ever in these our sins.  
And this we are the rather to observe in this Commandment, because our cruelties and bloody sins are not otherwise washed away, but by the blood of our Saviour Christ, and by his enduring of all cruel and hard dealings at the hands of men, and all severity of punishment from the hand of God for our sakes. For without blood there is no remission of sins, Heb. 9.22.23. etc. Yea note, that as the height of our sinful corruption appeareth generally against us all in this, that both jews and Gentiles conspired in most cruel and despiteful manner, to put our Saviour Christ the Lord of life and glory, to a most reproachful and cursed death: so on the contrary, the infinite perfection of God's mercy shineth forth most brightly, in so much as he hath appointed that to be the only means of our eternal redemption and salvation, which alone in his justice might have been as the broad seal of our everlasting condemnation, according to that we read Matthew 22.33.34. etc. And again, Luke chap. 20. verse 9 etc.  
Wonderful therefore is this mercy of our God, whereby the blood of our Saviour Christ speaketh better things for us, than the blood of Abel did against Cain, Hebrews chapter 12. verse 24. For this blood cleanseth us from all sin, 1. john, chapter 1.7. Yet so, as if we would have forgiveness of murder with David, of hatred with josephes' brethren, of persecution with Paul, etc. we must repent with them in godly sorrow for the same, or any other our sins in the same kind, against this holy Commandment. Yea further, we must labour not only to be harmless, but more and more to be helpful, to the preservation and comfort of life, etc. For the power of our Saviour Christ his death to the mortifying of sin, and to the quickening of us unto newness of life, goeth always with the merit and worthiness of his death, to take away the guiltiness of sin, etc.  
Who was more tender hearted then Paul after he was converted, etc.  

Our Saviour Christ's perfect obedience for us.  But that your faith may be established to believe in Christ for your redemption, touching your transgressions against this Commandment: and that he is your righteousness in the obedience of it:  
What proof have you that he hath perfectly obeyed it for you? And first touching his innocency and harmlessness, with all the virtues belonging thereunto, what proof have you thereof?  
We have a full proof of our Saviour Christ his perfect innocency, in that it is truly testified of him, that even then, when he was most grievously oppressed and provoked by his enemies, yet he did not open his mouth; for so it is written: He was brought as a sheep unto the slaughter, and as the sheep is dumb before the shearer, so opened he not his mouth, Isa. 53.7. And 1. Peter 2.23.24.25. When he was reviled he reviled not again, when he suffered he threatened not, etc.  
And as touching his perfect meekness in obedience to God, even then when he did bear the most heavy burden of our sins, and did drink the bitterest cup of God's wrath that might be, even dregs and all: it is further most faithfully testified, that he did not with the least discontentment mutter against it, but in all reverence humbly prayeth: My father, if it be possible let this cup pass from me: nevertheless not my will but thine be done, Matth. 26.36. etc. and Luke 22.42.  
These are indeed very sufficient proofs: for if there had been any unadvised anger, or any other bitter affection in him, it would then surely have broken forth and uttered itself, when he had most vehement provocation thereunto.  
Moses though when he lived he was the meekest man that was upon the earth, yet when he was provoked, he spoke unadvisedly at a certain time: but so did our Saviour Christ never. He was sometime angry indeed, but with a holy anger, not of impatience or unbelief, but for the unbelief and hardness of heart that was in the people, he together with his anger mourning for them, Read Mark 3.5. yea though his wicked adversaries did of purpose provoke him, what they could, yet were they not able to put his holy soul out of patience, Luke 11.53.54.  
He was therefore a perfect well stayed man, seeing he knew how to be angry without sin, neither offended in his tongue. For if any man sin not in word (saith the Apostle james) he is a perfect man, chap. 3.2.  
Thus than it is evident, that our Saviour Christ was perfectly innocent and harmless, Hebr. 7.26.  
Show likewise what proof you have of his perfect obedience in doing all good, in showing mercy, pity, and compassion, and in delivering and saving all such as it was meet for him (according to the appointment of God) to secure and relieve, and to deliver and save?  
This is so manifest in all things recorded of him in the holy Gospel, both touching his word and workers, and also touching the very thoughts and intents of his heart, that it can be no more hidden than the Sun shining in the full brightness of it. His doctrine is a most gracious and saving doctrine, and altogether tending to settle and confirm all perfect peace, both betwixt God and man, and also betwixt men among themselves. His works likewise were all works of mercy, towards all sorts of impotent and diseased persons, and specially toward the forlorn souls of all, both sick and whole, poor and rich, etc.  
And finally, what may be added to this, that in his death and by his death he hath given life, yea, everlasting life and happiness, not only to his friends, whose hearts he had already won to himself, by his most gracious and more than friendly dealing toward them, but also to many of those who were yet his bitter enemies, he praying most heartily for them upon the cross, saying, Father forgive them, for they know not what they do, Luke chapter 23. verse 34.  
Read Matth. 4.24. and chapter 8.16.17. and chapter 15.32. and Luke 19.41. etc.  
Read also Matth. 9.11.12.13. and chap. 18.11.  
What remaineth therefore, but that we yield all worthy honour and praise to this our most blessed and perfect Saviour?  
Let us therefore unfeignedly repent of all our former sins against this holy Commandments; of all our anger, wrath, bitterness, of our cursed speeches and wishes, and of all our murderous and hateful thoughts, etc. And let us labour, more and more to mind, speak, and practise all goodness, etc.  
If we shall not do thus, behold sin lieth at the door, as the Lord said to Cain, Gen. 4.7.  
And as he saith to the jews, jer. 7.9. Will ye murder, etc. and come and stand before me, and say, we are delivered, etc. so will he say unto us, Will ye be hateful and wrathful? will ye curse and rail? will ye quarrel and fight? and yet for all that think to find mercy with me, etc. Read also Psalm 50.16. etc. Keep thou this wretched unfaithfulness from us o Lord: and grant us always thy salvation, aswell from the power of sin, as from the guiltiness and punishment of sin, we humbly beseech thee for Christ jesus sake, that we truly worshipping and serving thee, and living in love toward our brethren all our life here, may live for ever with thee in thy heavenly kingdom, through the same our blessed Lord and only Saviour jesus Christ, Amen.  
The seventh Commandment is next.  
Which is that?  
Thou shalt not commit adultery.  
The Lord having in the former Commandment provided for the defence and cherishing of those to whom he hath already given life; he doth in this which cometh now to hand, take order for the pure and honourable propagation of mankind: because otherwise, by reason of the mortality of man, the earth should soon be left empty and void, at the least of an honest and godly posterity, etc.  
And besides next unto murder, this sin of adultery hath the next place in the greatness of the offence.  
This Commandment, as well as the rest, bindeth all estates and degrees, aswell high as low.  
Let us now come to the interpretation. And first concerning the negative and forbidding part.  
What is the sin of adultery, which is here thus expressly forbidden? 
Sins forbidden.   
It is the breach of the marriage covenant, either on the husbands or on the wives part: and of their parts also which break it with them, whether they be married or unmarried.  
It is that sin which is forbidden Leuit. 18. verse 20. where the Lord doth more plainly express what it is.  
It is committed also, if any upon unjust divorces marry any other, while their former yokefellows do live, Mark 10. verses 11.12. and Matth. 5.32. and chap. 19 verse 9 and Luke 16.18.  
Yea the husband committeth adultery, if he take any other wife to the former, though he do not put her away, but keep her still as his wife, together with the other.  
This sin is forbidden, Leuit. 18.18. Vide Tremel, & Junii interpretationes & annotationes, deuteronomy 17.17. and chapter 24.1.2.3.4. and Mal. chapter 2.14.15.16. See Tremel Matth. 19.3.4.5. and 1. Cor. 7.2. The espoused party breaking the faith of her marriage promise, committeth adultery, though as yet she is not married, and therefore hath the adulterer's punishment by the Law of God, Deut. chap. 22. verses 23.24.  
Thus adultery is forbidden, howsoever it is committed.  
But is there no sin else forbidden in this Commandment as a transgression against the law of marriage, but only the unfaithful breach and violating of the covenant thereof?  
The Lord no doubt forbiddeth every intemperate and unreverend or dishonourable abuse of marriage, betwixt those which be already married: yea, and all light, wanton and unadvised purposes or thoughts, which any have with themselves, to make entrance into that estate hereafter.  
It is true: for marriage being in itself a very reverend and honourable ordinance of God, Heb. 13.4. there is good reason, that it should be every way reverendly and honourably, both enterprised and dealt with. The sin therefore and errors on either hand, are to be avoided.  
Which are the sins and errors to be avoided concerning entrance into them aried estate?  
They are partly such as do concern the mind and inward affection of those that intent marriage, and partly such as do concern their outward persons.  
Which are those that concern the mind?  
When any do not esteem reverendly of marriage, as of the good and honourable ordinance of God.  
When such as have in some measure an honourable estimation of it, do not yet in their minding of marriage respect the right ends, or not the principal ends principally. When such as respect the right ends, yea, and the principal ends principally, yet have not due care to prepare themselves with meet gifts, either for wisdom and government, or for an honest and convenient trade of life and calling, to live and maintain a family thereby.  
Finally, when such as are in some good measure prepared with all meet gifts for their condition and estate, do inordinately affect and aspire after marriage with such as be above their degree, while they suffer their hearts to be stolen away by beauty or riches, or any like vain and dangerous temptation.  
These indeed are sins and errors of the mind, contrary to the right manner of intending and desiring marriage. Now which may the errors be, concerning the persons of such as shall intend marriage?  
When either the one or both of them are unfit, either by reason of the first childhood, which is not far enough from the cradle: or by reason of that which we call the second childhood, which by the course of nature is too near the grave.  
When such intent to marry, who (though for years they are meet) yet the one of them is not meet, through some defect in nature, or through some noisome or contagious disease.  
But then especially is the enterprise of marriage unlawful, when the persons so intending, are such whom dearness of blood, or of affinity and kindred by marriage, doth forbid: such as God forbiddeth to marry together in the eighteenth Chapter of Leviticus.  
It is true: and this now last mentioned, is that sin which is called incest, because it is a special breach of chastity: yea, as though it should be said, that such are altogether void of chastity, whosoever regard not to avoid such incestuous defilements as are here rehearsed.  
Such therefore are the errors and sins to be avoided, touching entrance into marriage.  
There are also abuses of marriage itself, as hath been further mentioned in the former answer: but I leave that to the consideration of those that be married, from the speech which was directed to them for their more particular instruction and admonition that way; according to that which is written in diverse places of the holy Scriptures: such as we read 1. Cor. 7.3.4.5. Leviticus 18. verse 19 and chapter 12. with some cautions against ceremonious scruple, and chapter 15. verse 25.  
Hitherto concerning the sin of adultery, and of those other errors and sins which are against the Law of marriage.  
Let us now go forward.  
What other sin of uncleanness is forbidden in this Commandment beside adultery?  
The Lord our God doth here also straightly forbid those sins which are known by the name of fornication: not only that which is otherwise called whoredom, practised in the stews or brothel houses, by common harlots, whores, and strumpets, with all such as will give them the prize and hire of their wickedness: but also that which upon occasion, and through special temptation, is committed by such single persons as never committed the like before: whether they did it in mutual purpose and promise of marriage, without lawful espousage, or after betrothment and contracting, while yet the marriage hath not been solemnized: or whether they did it without any purpose of marriage, or with a false pretence thereof on either part, which maketh the sin so much the more grievous.  
There is no doubt but it doth so: as m●●●e gathered from that Law of God, Deut. 22. verses 20.21.  
And touching common whoredom, read how that is forbidden, Leuit. 19.29. and Deut. 23.17.18.  
There are yet many other sins which God forbiddeth in this Commandment, as hath been declared: Rehearse you which they be.  
The Lord doth furthermore forbid in this his holy Commandment every other kind of filthiness of the body; together with all outward provocations and occasions thereof: yea, and also even the very inward consent and lust of the heart, after any kind of filthiness and uncleanness of the flesh whatsoever.  
There are three parts or branches of this your answer.  
First, the Lord (beside the prohibition of the former sins) forbiddeth all other filthiness of the body.  
Secondly, that he forbiddeth all outward provocations and occasions thereof.  
Thirdly, that he forbiddeth the very unclean lust of the heart.  
In this order therefore let us inquire of these things, that we may see the more fully, both into the excellent purity of this Law, which forbiddeth and condemneth all filthiness whatsoever: and also that we may the better know, what great cause we have to be humbled before God, by reason of the most abominable filthiness which is in our nature, until we be washed and cleansed from the same by the washing of our new birth in Christ jesus, etc.  
And first, which are those other kinds of filthiness of the body, which the Lord doth moreover and beside all the former, forbidden in this his Commandment?  
They are either violent deflowering and ravishment, whether of maid or married wife, young or old, whosoever: and specially all incestuous fornication and adultery.  
Or else, they are those abominable actions which be contrary to the lawful use of nature, such as are those sins, which may be understood by these three names, not once to be named, save only for necessary admonition and warning against them: Onans sin, Sodomitry or buggery with men, and buggery with beasts.  
Or last of all, when any worketh filthiness alone with himself, and is defiled in his body, by unchaste and filthy dreams, as a devilish fruit thereof.  
These are most abominable kinds of filthiness, even such as our hearts and ears ought to abhor and tremble at whensoever we think, or speak, or hear any thing of them, though it be to the reproof and condemnation of them.  
Nevertheless they are no other, then have been practised of men and women, young and old, of no worse nature than we ourselves are without the grace of God.  
O violent and that also incestuous ravishment we read 2. Sam. 13.12.13.14.  
Of incestuous fornication and adultery we read of the practice thereof, Genesis chapter 19 verse 31. etc. and chapter 35.22. and 1. Corinthians chapter 5. verse 1. These sins are forbidden Leuit. chap. 18. verses 6.7.8.9.10.11.12.13.14.15.16.17.  
Of Onans sin we read Genesis 38.9.  
Of the more abominable filthiness of the Sodomites or buggery with men, we read Genesis 19.5. etc. And judges chapter 19.23. and 1. King's chapter 14. verse 24. and chapter 15.12. and chapter 22.46. and 2 Kings 23.7. Ezek. 8.14. See the interpretation & note of Tremel. Habbak chapter 2. verses 15.16. Finally, Rom. chap. 1.24.26.17. This sin is forbidden Leuit. 18.22.  
Of the abominable filthiness of buggery with beasts, we read how the Lord hath forbidden it, Levit 18. verse 23. and 1. Tim. 1.10. And there have been some among ourselves justly executed for it. And woeful are the practices of many with their own bodies, which God only seethe and knoweth, and will certainly in his time take vengeance thereof, if it be not prevented by speedy repentance.  
But alas, what shall we say? are children to hear of these things? and are they to be taught and warned thus plainly against them? No doubt, there is great need they should: or else God would never have mentioned them in his holy Scriptures.  
And shall the Devil be suffered to draw both young and old into these sins, and even partly for want of knowledge, how odious and abominable they are before God: and shall not we give one another warning, that so great and gross wickedness might be prevented?  
The like is to be said of other grievous sins.  
It is pity indeed that it should be once heard off, that the son should kill the father, that the wife should murder her husband, yea even with her own hands: that the husband should break his wives neck, that any should have drowned or poisoned themselves. Yet seeing these sins are committed of men and women among us, shall they not be cried out against from the word of God, etc.  
Wherefore children be ye admonished, as well as you of the elder sort, and take heed betimes to avoid all filthiness of your bodies: for if you will not call to God for grace and take heed betimes, it will ask you deep heart-smart ere you die, or else everlasting torment after death in hell fire: from the which I beseech God of his infinite mercy, even for Christ jesus sake to bless, preserve and keep us both young and old, Amen.  
Hitherto of the first branch of the former answer.  
The second branch followeth, wherein it was answered, that God forbiddeth not only all these kinds of outward filthiness, but also all outward provocations and occasions of all filthy lust whatsoever.  
Show what manner of provocations and dangerous occasions they may be.  
They are these which follow, and if there be any other like unto them.  
1 Houses of open whoredom.  
2 Bawds, which are the factors of whoremongers and harlots or whores, to spy out, solicit, and bring such lewd persons together.  
3 All intemperancy in eating and drinking, especially of such things as any know to be more mighty than other, to provoke and increase lust: as also the provoking of others to eat of such things, and to drink unto drunkenness, etc.  
4 Over much sleep and idleness.  
5 All wandering and unchaste looking and gazing upon the beauty of women, either in faces or breasts, etc.  
6 Likewise, the beholding of pictures, unshamefastly pictured or painted, and the reading of amorous books: much rather the unshamefast representation of the lewd and filty behaviour of naughtie-packes, by interlude upon the stage, or by dancing, or any other way: but most of all, if any embolden themselves to use lascivious speeches or filthy songs, and to fall to wanton kiss, or to any other unseemly dalliance.  
Of all these evil provocations, we have earnest warning given us, as you have heard, out of the word of God: and they are such things as both men and women are to beware of.  
There are other provocations more particularly to be avoided of women.  
Which are they?  
1 All light and curious setting out of themselves, in bravery of apparel.  
2 All excessive perfuming of them.  
3 All immodest broiding, curling, and laying out of the hair: yea of strange hair, with like laying forth of their breasts naked and bare.  
4 All unnatural colouring and painting of the face.  
5 All niceness in their going, and in the mincing of their words, to draw and allure the eyes and senses of men toward them.  
6 All unseasonable and over-familiar companying of any woman with any man: as likewise of any man with any woman, though never so honestly minded: specially in such places, as of themselves are apt to minister any dishonest temptation.  
Finally, all whatsoever agreeth not with shamefastness and modesty of behaviour, which is the chief outward ornament of that sex.  
Of these things also you have heard how the word of God giveth us like earnest warning.  
Thus much therefore of the second branch of that your former answer.  
The third branch is yet behind, wherein you said, that beside all these outward provocations to unclean and filthy lust, God doth in this Commandment forbidden the very unclean and filthy lust of the heart itself.  
What proof have you of this?  
In the 5. chapter of Matthew our Saviour Christ plainly affirmeth, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. And chapter 15. verse 19 The very adulterous thought doth defile a man.  
The words of our Saviour Christ are very plain indeed to this purpose.  
But seeing the Lord forbiddeth so many, and those so gross and abominable kinds of filthiness of the flesh: Why doth he under the name of adultery comprehend them all?  
Because howsoever all filthiness against nature, as also all violent ravishment and incest considered in the act itself, or most vile manner thereof, are more heinous than adultery: yet in regard of diverse weighty reasons and circumstances, the Lord hath thought good to make mention of adultery, as of the greatest and most grievous sin among them all.  
Can you show which those reasons and circumstances are?  
First, because of that high estimation which the Lord God hath of the marriage covenant, which by adultery is most directly broken and dishonoured.  
Secondly, because even they that are wickedly bend to follow their lust, do more easily and more usually embolden themselves to this sin (if they see how they may attain unto it) then unto ravishment and incest, or unto those sins which are against the use of nature.  
Thirdly, because this sin hath in their conceit, a more cleanly and safe covert, to conceal and hide itself from the eyes of men, than any of them all.  
Finally, because more persons are more deeply injured and damnified by the committing of this sin, then of any of the rest.  
The truth of these things is easily discerned.  
But now at the last, leaving these filthy sins of the flesh, which cannot but be odious to all honest and chaste hearts, and even an humbling unto us all, to be detained in the thought of them, and to hear and consider of the vileness of our nature, through the corruption of sin: 
Why all other transgressions of this commandment, are comprehended under adultery.  and further also, a tedious and unwelcome discourse, save that of necessity all flesh must herein give glory to God, in the acknowledgement and bewailing of the same so horrible a corruption of our nature: which as we see is free from no kind of sin.  
Let us come to the affirmative part of this holy Commandment, and see what pure and undefiled virtues and duties our most pure and holy God doth command us in it.  
Show which they be?  
The Lord our God commandeth every one of us, both in single life, and in the married estate, from the first of our years, to the last of our days, to possess our vessels, that is, our bodies, in holiness and honour: and that to the same end, we labour after all those graces and virtues, and use all those good means and helps in the practice of the same virtues, which be meet and necessary thereunto.  
Of these virtues whereof ye speak, some are necessary, both for the one estate and for the other, both for young and for old: and some are more particularly belonging to the married estate: and that also, partly for comfortable entrance into it, and partly for happy continuance in it.  
Which are the virtues of the first sort, and the means and helps thereunto, such as belong to all, both married and unmarried, young and old, even from the first time that we come to any discretion, to the end of our lives?  
They are these four.  
First chastity, which is an undefiled cleanness of the mind, suppressing and keeping under all inordinate lust of the body.  
Secondly shamefastness, which is as the nurse of chastity, when the heart being as it were stricken and rebuked in itself, the face blusheth, so soon as we either think or hear, or behold (though at unawares) any uncleanely and unshamefast speech or action.  

Duties commanded.  Thirdly temperance, which is as the bridle of bodily lust, in that it utterly abstaineth from all unlawful pleasures and delights.  
Fourthly sobriety, which is as one may say, the beauty and perfection of temperance, consisting in the moderation of all lawful pleasures and delights.  
And finally (as means and helps to all these virtues) earnest prayer, and the same also sometimes joined with the holy exercise of private humiliation and fasting: and always diligent exercise in some honest business or other.  
These virtues, with the means and helps thereof, are indeed common to all both young and old, one and other, Concerning the which also, we are not only to be careful every one to practise them himself, but all stand further more bound, as much as lieth in every of us, to cherish them in other, and to suppress the contrary. And specially such as have government stand bound to look unto it, concerning all that belong to them, Tit. 2.1.2.3. etc.  
But as was said, there are other virtues and duties, which do more particularly belong to the married, and that also partly for comfortable entrance into it, and partly for happy continuance therein.  
Which are those that appertain to comfortable entrance into the married estate, in way of preparation thereunto?  
First, that the parties intending marriage, do in their hearts acknowledge it to be the holy and honourable ordinance of God.  
Secondly, that they have such gifts as do of right belong to the married estate: such as are, some skill and honest trade to get their living with the labour and exercise thereof, as also wisdom for the religious ordering and governing of a family; with a mind prepared to endure, and cheerfully to pass through the manifold troubles which are mixed with the comforts of that condition of life.  
Thirdly, that they seek their yoke-fellow by hearty prayer to God.  
Fourthly, that they seek the counsel and consent of their parents; or for want of natural parents, the counsel of such as are in stead of parents unto them.  
Fiftly, that after all due advice and free consent obtained, & their own hearts firmly united betwixt themselves, they seek thenceforth to be religiously contracted and espoused.  
Finally, that they defer to come together as man and wife, till their marriage be publicly and in lawful manner solemnized and blessed in the Church of God.  
Such are the graces & virtues to be observed, for the right manner of comfortable entrance into the married estate.  
Now which are they which be necessary for happy continuance in it?  
They are these which follow.  
First, that the promise and faith of the marriage covenant be entirely and constantly kept.  
Secondly, that mutual love and benevolence be always on both parts, wisely and soberly cherished and maintained, aswell in adversity as prosperity, with a fellow-feeling each of others joy or grief.  
Thirdly, that long and unnecessary absence or separation be avoided.  
Finally, that, as they be one flesh, so also they be of one spirit, consenting in all good things, and specially in the spiritual duties of Gods holy service and worship; and even for the same cause, in bodily abstinence itself, so often and so long as the word of God, and partly the very course which God hath set in nature, showeth that it is convenient and meet they should abstain.  
But are all bound upon the due observation of all the former rules and cautions, to seek marriage by the charge of this Commandment?  
Whosoever have not a special gift from God, to live purely & chastened without marriage, they are all bound to seek it, yea although in their own hearts they would choose rather, or had already rashly vowed to live a single life.  
There is no doubt but it is so: according to the Apostles rule, 1. Cor. 7.2. To avoid fornication, let every man have his wife, and let every woman have her own husband. And again verse 9 It is better to marry then to burn.  
And then consequently, it must needs be much better to marry, and so to avoid the burning heat of lust, then by shunning marriage, to fall into those filthy practices which are worse than fornication, as many do, according to that which hath been declared before.  
They also do very wickedly against this Commandment, who soever standing in need of God's ordinance, do shun it because of the trouble and charges of it, which grow by increase of children, etc. For they, therein plainly bewray against themselves, that they are without true conscience and remorse of sin, and that they are also void of faith in Gods fatherly providence etc.  
Yet so, as again we are to remember, that marriage must not be rashly and inordinately hasted before the time.  
But now, as touching those few, which have the gift to live chastened in single life; is it in no wise lawful for them to marry?  
They are not forbidden to marry. Nevertheless, when God hath given the gift, and so long as it pleaseth him to continue it; they that have received it shall do best, who will have care to use it in their single estate, so long as they may bring most glory to God, by their abstaining from seeking a wife.  
It is true: and so are the words of our Saviour Christ Mat. chapter 19 concerning this matter to be understood, where he saith, verse 12. in the end of the verse: He that is able to receive this, let him receive it. And so also is the Apostle Paul to be understood, in his whole disputation about the same question, 1. Cor. the 7. chapter.  
Hitherto of the interpretation of this seventh Commandment, both touching the evils forbidden, and also concerning the virtues and good duties commanded.  
The equity of it cometh now to be considered: Show you therefore, what the equity of it is.  
The equity of this Commandment may be considered diverse ways.  
How is that?  
First, in respect of God the author and giver of it.  
Secondly, in respect of every one to whom it is given apart. 
The Equity.   
Thirdly, in respect of the Church and common wealth of God, more generally and jointly considered.  
First therefore, in respect of God himself, what is the equity of it?  
First, because God our heavenly Lawgiver, is in himself most pure and holy, therefore it is most meet, that he should forbid his people all uncleanness; and on the contrary, command all purity and cleanness both of soul and body.  
Secondly, in so much as the continual propagation & increase of mankind, as well as their first creation is belonging unto God, it is likewise very meet, that he should appoint the way and means of the same increase, and not that it should be left to man's own wandering and inordinate lust.  
Thirdly, because he hath sanctified and appointed marriage, for a most gracious and comfortable remedy against all uncleanness.  
Fourthly, because he hath adopted our bodies aswell as our souls, to be the temples of his holy Spirit, and members of the mystical body of our Saviour Christ.  
Finally, seeing all lawful promises, covenants, and bargains, are to be performed, yea thought it be to a man's hindrance, as we read in the 15. Psalm, it is much rather every way equal and meet, that the covenant of marriage, be especially regarded, seeing (above all other human contracts) this is honoured with the title of the covenant of God.  
Thus therefore in respect of God, we see how great the equity of this Commandment is.  
What is the equity of it, in regard of ourselves more particularly considered?  
It ariseth from the former ground: for in so much as God hath advanced us to especial dignity, above all brute beasts, and every kind of his unreasonable creatures, it is meet that every of us should seek the increase and propagation of our own kind and generation, in a more holy and honourable manner and way than any of them do: and accordingly, both in marriage and out of marriage, to possess our bodies in more holiness and honour than they do, according to that which hath been answered before.  
And further also, because the sin of bodily uncleanness, bringing a special reproach upon the person of every offender, as that which a man committeth more directly against himself then any other sin.  
So indeed doth the Apostle Paul reason in the place before alleged, 1. Cor. 6. verse 18. Fly fornication; every sin that a man committeth is without the body, but he that committeth fornication sinneth against his own body. Wherefore, let us reason here again, as the Apostle hath taught us in the 15. verse of the same chapter: Shall I then take the members of Christ, and make them the members of an harlot? God forbidden. As though he should say, Fie upon that. And much rather then, let us reason: shall I take the members of Christ, and commit any sin of incest, or ravishment, or against the law & ordinary course of nature? God forbidden. Yea with most deep detestation against all such abominable sins, let us say again, and again, and the Lord give us grace to say in truth of heart, God forbidden. far be it from any of us once to think to do so. The very brute beasts would then condemn us, for they show themselves more orderly than so.  
Now, what is the equity of this pure and holy Commandment in respect of the common wealth and Church of God, more generally and publicly considered?  
First, because by fornication and adultery, they are cumbered with the mixture of a base and cursed posterity.  
Secondly, because the right of inheritance is thereby many times woefully interrupted, specially in the base descent of noble men and Princes.  
Finally, because by the wicked and bold example even of a few, specially if they be of high place and calling, many are easily emboldened to commit much filthiness, till the whole land be filled with adulteries, as the Prophet jeremy complaineth in the 10. and 11. verses of the 23. chapter of his prophesy.  
Hereby, as the same Prophet in diverse other places complaineth, the judgements of God were hastened against the land: 
The Curses.  for because of adulteries and others (as he saith in the same chapter) the land mourned, and the pleasant places of the wilderness were dried up, etc.  
Hence therefore we have a fit occasion to come to inquire of the curses and punishments, which God in his justice threateneth against the transgressions of this his so equal and pure a Law.  
And first, what is the curse against adultery?  
The curse is manifold, according to the manifold trespass of this sin.  
Let us consider diligently of them: rehearse you as shortly as you can, which they be.  
In the civil course of God's justice, commanded and practised among his people Israel, it was bodily death if it came forth to light. Yea even among all heathen people and nations, God provideth that this sin hath been usually punished, either with death, or some other very grievous and sharp punishment, to the singular reproach of the offenders in the midst of them.  
And whereas this sin of adultery is oftentimes kept secret, from the knowledge and sentence of the earthly judge, it meeteth notwithstanding with sundry curses from the divine justice and vengeance of God, such as are, either barrenness of the womb, or cursed offspring, or monstrous conceptions, or with some one grievous bodily disease or other: and namely with that which is called the French pocks, which usually waiteth upon it. Yea it meeteth with a general wasting, both of the whole bodily and worldly substance, and with an untimely and wretched death.  
Finally, no adulterer shall inherit the kingdom of God, but they shall have their portion together in that lake which burneth with fire and brimstone for ever in hell.  
That temporal death is the punishment of adultery by the civil ordinance of God, read Leuit. 20.10. and Deut. 22.22. And for the practice of other nations, read Genes. 26.10.11. and chap. 39 and Ezek. chap. 16.36. etc. and chapter 23.10. and jerem. 29.22.23.  
Concerning other punishments and curses from the hand of God, we read oftentimes in the Proverbs, and in many other places of the holy Scriptures.  
Finally, touching everlasting destruction both of body and soul, 1. Cor. 1.6.9. Revel. 21.8. and chap. 22.15. Hebr. 13.4.  
The same eternal destruction, belongeth also to the incestuous person, and to those that commit the sins against nature as in the same place of the Apostle to the Corinthians.  

The laws also of our own nation agreeable to the Law of God, do punish buggery and ravishment by death. And further also by our law, the carnal knowledge of any woman-child under ten years of age, is felony, and so death to him that deflowereth her, though the child should give consent.  And likewise also, God hath commanded all those abominable sins to be punished with temporal death, in the civil course of justice among his people, as appeareth in the 20. chapter of Leviticus, and in diverse other places. Genes. chapter 28. read how God by his own hand punished Onans sin. The like indignation he beareth against all self defilements.  
Moreover, God commandeth the fornication of the maid found with child by another after marriage; as also the fornication of the espoused person, to be punished by death, Deuteronomy 22.20. etc.  
These things thus considered, let us now go forward.  
What is the curse of God against the transgression of the law of marriage, by taking more wives the none, which is also a sin against this Commandment, as hath been showed?  
It is no doubt in itself, without the mercy of God, a damnable sin, seeing it is a kind of adultery; and God hath from the beginning always punished it with much disquietness, and vexations in the families where it hath been entertained.  
Read Genesis 4.23.24. Yea we may see it in the family of Abraham, and of jaakob, Genesis chapter 16. and chapter 29. and chapter 30. And also 1. Samuel 1. Contrariwise Isaak lived a more sweet and comfortable life with his only wife Rebecca, for that he kept both himself and his love entire unto her. Genes. 24.67.  
Now, which is the curse against fornication committed betwixt single persons?  
Albeit the Lord doth not judge it with so heavy a temporal punishment as he doth adultery; yet he shutteth the very fornicator aswell as the adulterer, yea, the wanton body also, and filthy talker, out of his heavenly kingdom, 1. Corinth. 6.9. and Ephes. 5.4. etc.  
So indeed we read it plainly expressed in those places. And concerning temporal punishment, read Exodus 22.16.17. and Deuteronomy 22.28.29. Leviticus chapter, 19.20.21.22. it is such, as when it was in practice did sufficiently fray all well disposed persons from this sin, beside the fear of the eternal punishment of hell.  
What is the curse against intemperance in eating and drinking?  
King Solomon doth notably lay it forth in the 23. chapter of his Proverbs, verse 21. The drunkard and the glutton shall be poor, and the sleeper shall be clothed with rags. And then verses 29.30. To whom is woe? (saith he) to whom is sorrow? to whom is strife? to whom is murmuring? to whom are wounds without cause? to whom is the redness of the eyes? Even to them that tarry long at the wine, and so forth to the end of the chapter. And our Saviour Christ Luke 21.34. Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day (that is the day of the last judgement) come on you at unawares.  
Read also Isa. 5.11.12.13.14. The curses of this sin are banishment and famine in this life, and everlasting destruction in hell. Read also verse 22. And likewise Amos 6. Chapter 1. etc.  
What is the curse against the curious pride, & wanton niceness of women in apparel, with immodest curling and laying out of the hair, & c?  
In the 3. chapter of the Prophecy of Isaiah, verse 17. etc. The Lord saith he will make the heads of such bald, and that he will discover their secret parts: he will take away all their ornaments, wherein they delight and pride themselves. And in stead of sweet savour (saith the Lord by his holy Prophet) there shall be stink, and in stead of a girdle a rent, and in stead of dressing of the hair baldness, and in stead of a stomacher a girding of sackcloth, and burning in stead of beauty. Finally, the sword, famine, misery, and all outward calamity.  
This is the curse of vain and proud women.  
What is the curse against the vanity and pride of men in the same abuse?  
In the prophesy of Zephaniah, chap. 1.18. In the day of the Lords sacrifice (as saith the Prophet) he will visit the princes, and the king's children, and all such as are clothed with strange apparel.  
That is to say, such as are full of the manners and fashions of other nations, Isa. 2.6.  
What is the curse of adulterous thoughts and motions, if they be in the least measure consented unto?  
The curse and punishment of them is hell fire. Mat. 5.29.30.  
And beside, all they that strive not against thoughts and motions unto uncleanness, do at one time or other fall into the actions of uncleanness themselves: and so all the former curses already rehearsed, take hold of them.  
We have seen it before in the example of king David: and therefore it is that he prayeth so earnestly: Create in me a clean heart o God, etc. Psalm. 51.  
Daily experience confirmeth the truth of it. Wherefore, it most urgently standeth us upon, to hearken to the admonition of our Saviour Christ: If thy right eye cause thee to offend, pluck 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 be cast into hell.  
Finally, what is the curse of those that are so far from care to further chastity and temperance in others, and to stay the course of their uncleanely conversation, that they willingly suffer themselves to be drawn into fellowship with them?  
In the 50. Psalm verse 18. and 22. The Lord threateneth destruction, yea so as none shall be able to rescue and deliver.  
These than are the curses and plagues, which in the righteous judgement of God belong to the transgressions of this holy & pure commandment of God. Every kind of uncleanness is abominable in his sight. Fornication doth greatly provoke his anger. Adultery doth set it on fire. Incest causeth it to break forth into a flame. The sins against nature draw down fire and brimstone to consume all from heaven.  
The blessings follow: and they are either such as do more generally and jointly belong to chastity, 
The Blessings.  both in single life and in the married estate: or else they are such as belong partly to chastity in single life, and partly to chastity and faithfulness in the marriage covenant.  
First therefore, which are the joint blessings of all that live chastened, temperately and soberly, aswell in the one estate as in the other?  
It is a great blessing to either sort, that they are preserved, & set free from the former curses both of soul and body, of life, goods and name, the which the Lord threateneth against all unchaste, intemperate and wanton persons.  
But their blessing is yet greater, in that they may with the unspeakable comfort and peace of a good conscience, look for the blessed appearance of our Saviour Christ, to their eternal salvation at the day of the last judgement, Titus, chapter 2. verses 11.12.13. And Matthew chapter 5. verse 8. Blessed are the pure inheart (saith our Saviour himself) for they shall see God.  
He meaneth that all such shall see him to their unspeakable comfort, and enjoy the happiness of his glorious presence, etc.  
Read also Ezek. 18.6.9.  
But let us more particularly consider of the blessing belonging to chastity in either estate of life.  
And first, what proof have you concerning the blessing of those that live chastened in single life?  
We may behold it in the example of joseph, whom God not only delivered from the false slander of his Lady or mistress this way; but also, he turned it to be a means of his advancement to a higher degree of worldly honour, for the singular benefit of the Church of God, Genesis chapter 39 and chapter 41. etc.  
We may see it also in that law of Moses, wherein God graciously provideth by an ordinary course of justice, for the defence of the maid falsely accused of dishonesty, Deuteronomy chapped. 22. verses 18.19.  
Finally, concerning the unmarried, whether man or woman, maid or widow, whosoever have so special a gift of God, that they can live chastened without the help of marriage, which hath diverse encumbrances going with it; and if they have care to use it to the right end, the Apostle Paul saith, that they are the more blessed in that respect, so long as it shall please God to continue that his gift & bounteous grace unto them, 1. Corinth. chap. 7.  
This point indeed is fully disputed and determined in that Chapter: but with no prejudice against the married estate, specially as touching those that have not the gift to live chaste without it: Concerning the blessing of chastity in single life, read verses 1.7.8.25.26.27.35. and so forth to the end of the chapter.  
Now, what is the blessing of those that live chastened, temperately, purely and soberly in the married estate?  
We may perceive it by that defence which God gave unto Abraham and Sarah, Genesis, chapter 20. and to Isaac and Rebecca, Genes. 26.  
And also, in that he promiseth to clear the honest wife falsely suspected of dishonesty by her jealous husband, as we read in the fift chapter of the book of Numbers, concerning the law of jealousy, verse 28. If the woman be not defiled (saith the Lord) but is clean, she shall be free from the curse, and she shall conceive and bear.  
And further, as the Apostle Paul teacheth, through bearing of children, the wife continuing in faith, and love, and holiness with modesty, shall be saved, 1. Tim. 2.15.  
And the Apostle Peter, 1. Epist. chapter 3. and verse 7. affirmeth, that both Christian husbands living with their wives as men of knowledge, and their wives also which live purely and trust in God, are heirs of the grace of life, promised to them in Christ jesus.  
Yea sometime God showeth this special mercy, that the believing wife, is a means of her unbelieving husband's salvation: and the believing husband a means of the salvation of his unbelieving wife, 1. Cor. 7.16.  
Read also Psalm 128.1. etc. and Psalm 127.5. For as barrenness is reckoned for a curse against the uncleanness of such as have defiled themselves, as we read Leviticus, chapter 20. verses 20.21. and sometime even for intended adultery, 
Every one of us is a damnable transgressor.  as Genesis 20, 17.18. so is fruitfulness the blessing of a chaste and sober life in holy marriage. It is true indeed, that some honest women are barren for some other causes, as the Lord seethe meet, and it may be for the sin of the husband. It is true also, that some unclean persons, who live unchastely in marriage have children, but that is to be accounted a blessing of God upon the innocent party, and not for the husbands or wives cause, which soever of them be wicked and unfaithful to the other.  
These, and if there be any such like, they are the gracious blessings of God, upon those that shall obey this his holy and pure Commandment.  
Hitherto therefore, of the whole interpretation & doctrine of this seventh Commandment.  
The use is now last of all to be considered.  
Have you perfectly obeyed this holy Commandment of God, in so pure and chaste a life, both in thought, word and deed, that you may think yourself worthy to escape the curse, and fierce wrath of God, and to be partaker of the blessing?  
It were a great sin in me, if I should think so: for as I have been borne in sin, and conceived in iniquity: that is to say, even as I am from the beginning, through the corruption of nature disposed to all other sin, so, and that also in a special manner, am I inclining to the transgression and disobedience of this Commandment. And as I grow in years, so I have cause to fear that I shall increase in the breaking thereof, unless it shall please God to preserve me from the same by his grace and fatherly affection: which blessing I do humbly and heartily beg at his hands.  
God of his infinite mercy, even for jesus Christ his sake, bless and preserve you, and us all from so great an evil. For that which you do confess against yourself (according as you are truly taught out of God's holy word, that you ought to do, and namely from the fift verse of the 51. Psalm, where king David by occasion of his fall, maketh the same confession against himself) the same is likewise to be acknowledged of every one of us, though (as touching actual transgression) some have offended more than other, according as we are elder in years, or have been more negligent in resisting the vehement temptations of these sins.  
For as the holy Proverb showeth, there is a growth in sin, as there is a proceeding in years, if it be not by the grace of God, and by his blessing upon good nurture and education repressed and driven away. Read Proverbs chap. 29.15.16.17. and chap. 22.15.  
And how easily children will learn filthy words and behaviour, if they hear and see them in others, every one can tell that knoweth any thing: whereby it is evident that naturally we are all greatly inclined this way.  
So that, unless our Saviour Christ had satisfied the justice of God, that is to say, unless his blood had been shed, yea even that water and blood which ran from his very heart, to wash away this filthiness of our nature, and all the evil and unclean fruits thereof: and if he had not also in his own life, fulfilled the righteousness and obedience of this Commandment for us, as well as the rest of the Commandments of God, this alone would condemn us to the very bottomless pit of hell, for a just reward of our transgressions against the same.  
Against the which damnation therefore, that our faith may be comforted and established in this point; I mean the faith of so many as shall truly repent of their sins, and labour after pureness of life; let us to our comfort earnestly consider of the perfect obedience which our Saviour Christ hath yielded unto it on our behalf.  
What proof have you of this part of his perfect obedience?  
Although our Saviour Christ, (being in all things like unto us, sin only excepted) had an aptness in nature to know what belongeth to the desire of marriage, so far as he might know it in the purity of man's nature without sin, yet he lived a most chaste, temperate and sober life, in the unmarried estate: as it is evident by that which is testified in the holy Gospel, of his most pure conversation toward all, 
Our Saviour Christ's perfect obedience for us.  both men and women, and of his effectual reproving of the sins of bodily uncleanness, so that many harlots were converted and brought to repentance by his most holy and pure doctrine, not only in public sermon, but also in private speech, according to every just occasion. Such as was the woman of Samaria, of whom we read in the fourth chapter of the Gospel of the Evangelist john, and that other sinful woman, who washed the feet of our Saviour Christ with the tears of her repentance, and wiped them with the hairs of her head, Luke chapped. 7. verse 37. and so forth to the end of the chapter.  
And the perfect obedience of our Saviour Christ to this seventh Commandment is yet further confirmed, in that albeit he lived all his days in the unmarried estate (he using his most perfect gift of chastity without marriage, as was every way most meet for him, both in respect of his divine person, he being both God and man, and also in respect of his most holy office and calling) yet he by all means honoured marriage, as the holy ordinance, the divine gift and grace of God, both by doctrine and also by miracle.  
For (as we read in the second chapter of john) he wrought his first miracle at a marriage feast, he there turning water into wine.  
And Matthew chapter 19 where he reproveth the abuse of unlawful divorcements, which were against the perpetuity of the marriage covenant: we read how he calleth all back to the first institution of God, in the beginning of the creation, for the reformation of every abuse against it: and for the restoring of marriage to the first and most honourable dignity of it.  
And for the same cause also it is, that he was so vehement and severe against adultery, yea even against the unchaste look of the eye, and against the very lust of the heart, as hath been answered before out of the fift chapter of the same Gospel according to S. Matthew.  
These things duly considered, do sufficiently confirm the perfect obedience of our Saviour Christ to this Commandment.  
Thus then, if we believe in our Saviour Christ, and if by saith we apprehend in him both our redemption through his blood, for our transgressions against this Commaunnement, and also our justification by his perfect obedience, and the imputation thereof unto us through Gods most free and bounteous grace; and if we shall labour after a temperate and sober life, we may then comfortably persuade ourselves, that we shall escape every curse, and be partakers of all blessing and happiness.  
But what particular proof have you that God will forgive the transgressions of this Commandment, yea the most heinous of them, to all such as shall truly repent thereof, and believe in the name of our Saviour Christ?  
In the 21. chapter of Matthew, verses 31.32. our Saviour Christ himself saith, that Publicans and harlots believing and repenting, shall go into the kingdom of God, and enjoy the everlasting crown of happiness.  
Yea, he saith, they shall go into his kingdom before such, as in comparison of them, seem to themselves righteous, and therefore regard not to believe, neither are moved to repentance.  
What proof else have you?  
The Apostle Paul, 1. Cor. chap. 6. having made mention of fornicators, adulterers, wantoness, buggers, saith that such were some of the Corinthians before their conversion by the preaching of the Gospel: but now (saith the Apostle) ye are washed, but ye are sanctified, but ye are justified in the name of the Lord jesus, and by the Spirit of our God.  
O most gracious and wonderful riches of Gods free grace and bounteous mercy in our Saviour Christ! what blessing, and praise and honour, and thanks, may we render unto his majesty for so unspeakable a grace.  
But is not this the way to make sinners the more bold to commit these sins, by such preaching of the forgiveness of them?  
It is not, so long as repentance is preached as well as forgiveness.  
It is very true: for all they that have grace to repent, 
The Equity.  (to whom only forgiveness doth belong) the more and greater sins they understand by the Gospel to be forgiven them through the riches of God's mercy in Christ, the more do they love God and Christ their Saviour, and the more do they hate their sin, and the more careful they are to please God for ever after, according to that which our Saviour Christ saith of the sinful woman, Luke chapter 7.47. Many sins are forgiven her, that is, she hath comfortable persuasion thereof in her heart by faith: and therefore as our Saviour Christ argueth from thence, she loved very much. And so no doubt do all they that have the like persuasion.  
We must always remember the words of our Saviour Christ: Go and sin no more, lest a worse thing come unto thee. john 5.14.  
And thus is the repentance of judah noted, touching his incestuous adultery with his daughter in law, that he acknowledged his sin and lay with her no more, Genesis chapt. 38. verse 26.  
The like are we to think of Lot, Noah, David, and of the incestuous Corinthians, that they sinned no more in such sort as they had sinned before their true repentance, concerning their special sins.  
Whosoever do not thus in the like cases, they can have no true comfort, that their sins are forgiven them, but shall dangerously deceive themselves, to the everlasting destruction of their souls.  
And thus are we now (by the gracious blessing of God) come to the eight Commandment.  
What is that?  
Thou shalt not steal.  
The Lord having in the sixth Commandment provided for the safeguard of man's person and life, and in the seventh for the propagation of the life of mankind, lest the earth should be left void of a posterity lawfully descending: it followeth now fitly in the eight Commandment, that the Lord should take order concerning the outward commodities of his life, for the comfortable maintenance thereof.  

Sins forbidden.  But that we may attain to the understanding of this Commandment, let us inquire of it in our former order from point to point.  
And first, concerning the negative part.  
What doth almighty God forbidden under this word stealing?  
Under this word stealing, almighty God comprehendeth and forbiddeth all injustice whatsoever may be committed of any person, young or old, in any matter or enterprise little or great, touching the goods and outward commodities of this life, whether the same injustice should be compassed and brought to pass by force and violence, against the will of the right owner, or by any kind of subtlety and fraud, without his knowledge.  
Hereby then, it appeareth that the property of every man's right and possession, and all distinction of mine and thine which is in the world, is of the hand of God; and that his provident distribution is the ground and foundation of all justice, to be observed in nations betwixt people and people, and in all societies betwixt every man and his neighbour, according to that positive law, which the Lord hath set, Deuteronomy. 19 chapter 14. Thou shalt not remove thy neighbours mark, which they of old time and antiquity have set in thine inheritance, etc.  
And proverbs 22.28. and chapter 23.10.11.  
This law indeed did specially respect the people of Israel: nevertheless it is evident also by the holy Scriptures, that God hath distributed the whole world according to the pleasure of his own will, Genesis chapter 10. and chapter 11.8. and Deuteronomy 32.8. etc. Read also Psalm 8. and Psalm 24. and Psalm 50.10. etc. and Psalm. 95.4.5. and 115.16.  
But many get that which they hold, by no honest and lawful means, but by wicked practices, and that partly by force, and partly by deceit, as hath been answered before: What is to be said to this?  
Howsoever it be, that any hold goods and possessions, whether by right or by wrong, it is injustice for any living in a settled commonwealth, to steal the least thing from them, or to use any unlawful force, yea, though they be such as have just right thereunto.  
What is to be done then?  
Only lawful means must be used for the righting of all wrongs.  
So it ought to be indeed: One evil must not be remedied by another: for that would make the evil worse, etc.  
The Magistrate is appointed of God to hear and determine such cases. To them therefore must all that be wronged resort and seek for judgement, Exod. 22.7. etc. and Deut. 17.8. etc.  
But what if all lawful means fail, and that the judge will not do his office in the execution of justice?  
The matter must then be peaceably left to the righteous judgement of God.  
God verily must be the only refuge in such extremities: and we may well comfort ourselves in him, that he will in due season righteously judge both the just and the wicked. Read Eccles. 3.16.17.  
Now let us come to inquire of the particular sins whereby this Commandment is transgressed and broken.  
The which, as I suppose, we may not unfitly do in this order.  
First, if we search out the sins of such as be in authority over the rest: and Secondly, what are the sins of those that be under their government.  
Show therefore in the first place, which be the sins of those in authority, whether they be tyrants or lawful governors: for even the one as well as the other, may be thieves and robbers in the sight of God, and by the verdict of this his Commandment, Read job 12.5.6. Psalm 62.10. Isaiah 1.23. Hosh 6.9. and chap. 7.1.  
Show therefore (I say) which their sins of injustice be?  
Tyrants with their Lieutenants, Captains, and soldiers, yea, and all other sovereign Kings and Prince's sin against this Commandment of Almighty God, the Kings of Kings, and Prince of all Princes; when by unjust wars they invade the lands and dominions of other Princes, and spoil their subjects of their goods, either by piracy upon the seas, or by robbing and stealing upon the land.  
The same again, both tyrants, and also all lawful Kings and Princes, with their judges and under officers, do then likewise break this Commandment of God, in time of peace among their own subjects, when of malice, or for love of corrupting bribes & gifts, they either utterly pervert, or in any point corrupt true judgement; & also when they delay and hinder the speedy course thereof, specially touching the pitiful cause of the stranger and the poor, the widow and the fatherless: and finally, when they lay burdensome exactions upon their subjects, without just and weighty causes, and when they consume the common treasury upon their private and pompous lusts.  
These sins of Princes and Rulers are every where mightily cried out against by the Prophets of God, in the holy Scriptures.  
Now, what are the sins of those that live together in more equal estate and condition of life?  
There are very many of them.  
It is true: for beside secret stealing and open robbing practised among men, injustice may be committed both in regard of other men's goods and commodities, and also in regard of their own: and that also diverse ways, in either respect.  
First therefore, which are the ways whereby injustice may be committed in respect of other men's goods and commodities?  
First, when we do negligently, but much rather if we should wilfully damnify or hinder them in any matter.  
Secondly, when we do any way get out of their hands any part of that which we have no right unto.  
Thirdly, when we detain or keep in our own hands any part of that which belongeth unto them.  
But most of all, when any do utterly alienate the title of inheritance from the right heir thereof.  
Of the first of these points of injustice, we have two instances given unto us: the one of wilfulness, the other of negligence, Exod. 22. verses 5.6.  
Let us come to the second point.  
How may injustice be committed in getting other men's goods out of their hands?  
This may be practised many ways.  
Show how.  
In buying or selling, letting or hiring, borrowing or lending, paying wages, or doing of work, in exchange of commodities, in partnership, or in any other lawful kind of contracting and dealing betwixt man and man.  
But much more when any get them by dice-play, or any other cogging and cozening practices, as we call them.  
Most of all, by crafty lawing and bribing, to the perverting of right from the holy seat of justice.  
Let us briefly run these things over.  
And first, how may injustice be practised in buying?  
When the buyer huckleth with the seller, and dispraiseth his ware above that there is cause, and under pretence of his dislike thereof, will not give to the worth of it, because he supposeth that his neighbour hath great need to sell. Or, when any pretending to be willing to give to the worth, maketh payment with counterfeit and false coin.  
This corruption the Spirit of God noteth to the reproof of it, Prou. chap. 20.14. And in the next verse he commendeth the contrary course, that is, when men using good discretion, put away such feigned collusions.  
Show likewise how injustice is committed by the seller.  
When he overprizeth his ware, and will not content himself with a reasonable gain.  
When he selleth the second, praising it for the best, and that which is mixed and soily, for that which is pure and good.  
Or though he do not so, yet if he use false weights, or scant measure, or untrue tale, etc.  
Also, when any sell lands or houses, under a false title, or by false and forged evidence.  
Or surfeited cattle for sound of limb and wind: or by any other like evil practice.  
It is very true: for in these cases the Law, or rather the licentious outrule of the seller, Caveat emptor, Let the buyer take heed, it is corrupt and nought: The heathen have reproved this kind of dealing, and much more is it condemned in the word of God, read Leuit. 19.35.36. and Deut. 25.13.14.15.16. Prou. 11.1. and 1. Thes. 4.6. and in many other places. The rule which God giveth for buying and selling is this; When thou sellest aught to thy neighbour, or buyest at thy neighbour's hand, ye shall not oppress one another, Leuit. 25.14. etc.  
We ought therefore to buy and sell so, as it might be evident by our dealings, that our hearts are not possessed with self-love and covetousness, etc. but that even in our common dealings we have the fear of God before our eyes, and loving hearts toward our brethren. And so also ought it to be in letting and lending, etc.  
But let us go forward.  
How is injustice committed in letting?  
When landlords do so improve the fines and rents of their houses and farms, that their poor farmers and tenants cannot live comfortably in them by the fruit of their labour, and by the employing of their cattle, but rather waste their stock upon the same. And yet more, when they let poor men houses, but either increase the rent of them according to the benefit of their commons which belong to them, or which is worse than that, do utterly take away their commons from them: or which is worst of all, do lay towns or villages desolate, that they themselves may dwell alone.  
In the 14. Psalm this is made an argument of a dead conscience, in such as do eat up the people of God by their hard dealings, and yet can eat their bread without remorse.  
This is to be extended also to all over-deare letting of cattle, or any other thing that may be let.  
How on the other side may injustice be committed in hiring of land and houses?  
When farmers and tenants themselves lie so greedily in wait for reversion of leases, that by their bidding and outbidding one of the other, they are the workers of their own wo.  
A great part of the present improvements of rents hath grown up no doubt by this means.  
But let us hast forward.  
How is injustice committed in borrowing?  
When the borrower payeth not again, or not so good as he borrowed, or not at the appointed time.  
So we read Psalm 37.21. Read also Exod 22.14.15. and the contrary good care of restoring 2. Kings 6.5.  
How is injustice committed in lending?  
When he that is able to lend will not do it at the need of his neighbour, unless he give him for the lending, or leave with him some unreasonable pawn, whether it be money or any other necessary which he dareth, though he sustain no loss or hindrance thereby.  
Read against these unjust and unmerciful practices (for both these sins meet in this one action) read I say, Exod. 22.25.26.27. and Leuit. 25.35. etc. Deut. 23.19. and chapter 24.6.10.11.12.13. and Luk. 6.34.35. Read also Nehem. chap. 5. and Ezek. 22.12. But leaving this point.  
How is injustice committed in paying of wages?  
If he that setteth any man to work, do keep back any part of the wages which is due according to covenant and agreement, or when the payment is deferred over long.  
read concerning this point, Levit. 19.13. Deut. 24.14.15. james 5.4. Mal. 3.5. which places belong also to show the curse due to this sin.  
How on the other side is injustice committed in doing of work?  
If he that is hired to work, be negligent or unfaithful in doing his duty according to covenant and promise, or if he (presuming above his skill) do mar that which he taketh in hand.  
It must needs be so: we will not stand long in these things that be plain. Of this kind of injustice is the Counsellors neglecting of his client's cause, when he hath taken his money. And the Physicians neglecting of his patient, etc.  
How is injustice committed in the exchange of commodities?  
When there is not an equal proportion kept according to the worth and value of things.  
How in partnership?  
When either party faileth in oversight and labour, or putteth up a greater part of the gain then the covenants agreed upon betwixt them will bear.  
These practices being unjust, even in the lawful contracting or bargaining of man with man: then (as was answered) much more unjust is it for any, by mere unlawful and wicked practices (such as are the cogging of the dice, packing of the cards, telling of fortunes, playing of vain and wicked interludes, and by sorcerous practices) to spoil their neighbour of any part of their goods.  
But most of all (as was further answered) if any by crafty lawing and bribing, do under pretence of justice defeat any man of his right, and the rather if these evils be furthered by by false swearing, and if they be practised against the poor, which ought not only to be justly but also mercifully dealt withal: that is to say, with the most gracious and favourable justice that may be.  
Thus therefore, and in particulars above that can or need be rehearsed at any one time, is injustice committed by the getting of goods from other men.  
Now show in the next place, how injustice may be committed in detaining and withholding of other men's goods from them. How is that?  
When any keep them, or any part or parcel of them, notwithstanding they know the same to be none of their own.  
Against this point of injustice, read Exod. 23.4. Deut. 22.1.2.3. Of this sort also, are such as deal unfaithfully with things committed to their custody and keeping. Read Exod. 22.7. etc. and Leuit. 6.1.2.3.4. and Numb. 5. verses 6.7.8.  
In this point of injustice do they likewise greatly sin, which fail in the performance of legacies, bequeathed by will of the deceased, and which interuert the goods of the poor given to hospitals, etc. But most of all, such as keep away that which should be for the maintenance of God's pure worship and Religion.  
But let us go forward.  
In the last place, as touching other men's goods, injustice is committed in the alienating of possessions from the right heirs thereof, as was noted.  
To the which purpose consider the Law of God, Deut. 21.15. Read also Prou. 24.15.16.  
And thus we have seen which be the kinds of injustice that concern the getting, detaining, & alienating of other men's goods.  
But there are some, who do not these things themselves, but only are partakers with them that do them, and give their consent.  
What is to be said of such?  
All such by giving their consent to the actions of unrighteousness, and by their partaking in the wicked gain thereof, they do make themselves partakers of the sin, and also of the punishment thereof, by the Law both of God and man.  
The common saying is, If there were no receivers, there would be no thieves. At the least we may say, if there were no receivers there would be the fewer thieves, and those that would be so, should be the sooner found out, and suppressed by due correction and punishment.  
Hereupon therefore, the civil Magistrate doth justly punish the accessaries together with the principal, after they be found out and convicted.  
Hitherto of injustice concerning other men's goods.  
Now therefore, we are come to those kinds of injustice which men do commit touching their own goods.  
I would have you show how that may be.  
Men may deal unjustly with their own goods, either by a niggardly and fast keeping of them, or contrariwise, by an overlavish and prodigal misspending of them.  
Yea, all unthriftiness is a sin of this kind of injustice.  
Show either of these extremities more particularly.  
And first, how may injustice be committed in too niggardly or fast keeping or holding of a man's own goods?  
Even so often as they are not wisely & liberally employed to good and merciful uses, according to every man's power and ability, and according as God himself doth at any time give just and fit occasion.  
What these good uses are we have seen before. In which respect also, read Prou. 11.24. The niggard therefore is not the best husband for himself, and much less for his posterity. Read also Prou. 3.9. and verses 27.28.  
Consider also the examples of Ananias and Saphira concerning their concealment, Acts 5.  
Now on the other side, how do men commit injustice by over-slavish and prodigal mis-spending of their own goods?  
Whensoever any spend excessively, or more than is meet; either upon themselves or any other, whether it be in apparel or in building, or in belly-cheer, or in any other superfluous expenses: but most of all, if the expense be made upon harlots and lewd company.  
Likewise, whensoever any do consume or waste that portion which God hath given them, by playing at the cards and dice, or by any other unthrifty gaming. Rash suretyship also is forbidden under this branch of injustice.  
Finally, that sin which we call Simony, and all giving and bequeathing of money or goods to ungodly ends and purposes.  
Read 1. Tim. 2.10. where the holy Apostle opposeth good works to costly apparel: as though he should say, that charge ought to be limited even in women, to the end they might be more rich in those good works which the Apostle mentioneth. Now who can deny, but that men ought to be more wise and grave this way then women?  
The like must needs be confessed concerning buildings, etc.  
And touching dice-play, etc. see how contrary it is to the will of God, Prou. 14.1. and chap. 21.20. and verse 17.  
As for rash suretyship, read Prou. 6.1. etc. and chapter 17.18. and chapter 22.26.  
Of the sin of Simony, so called from the name and intended practice of Simon thee sorcerer, read Acts 8.18.19. etc.  
And for other kinds of wicked employing of money, read Nehem. 6.12. Consider also the superstitious vanity of popish wills and testaments.  
Now touching the last point of injustice concerning men's own goods by unthriftiness: how is that?  
When any thing that might be well saved, is negligently lost: yea, when every thing is not wisely and carefully employed, to the best and most profitable uses that may be.  
Against the first of these points of injustice, we have the Commandment of our Saviour Christ, john Chapter 6.12. And contrary to the second, see what is commanded, Prou. 27.23. etc.  
But are there no other sins than these forbidden in this Commandment?  
Yes, all covetous desire, and longing after other men's goods, to enrich ourselves.  
All envy at our neighbour's prosperity.  
All unthankfulness, murmuring and complaining of our own wants: and on the contrary, all vainglory, and boasting of worldly riches and wealth, with a mind taking scorn to be beholding to any, by accepting of benefits or tokens of friendly goodwill.  
Also, all worldly and excessive sorrow for losses.  
Moreover, all sloth and idleness is by this holy and righteous Law forbidden and condemned.  
Finally, all trust and confidence in our own wit and labour.  
Against covetousness, read Luke chap. 12.15. Heb. 13.5. Read also Pro. 15.27. and chap. 20.21. and chap. 21.5.  
Against envy, read Prou. 14.30 and chap. 24.19.20. And in the holy Gospel: Is thy eye evil because I am good, saith our Saviour Christ, Math. 20.15.  
Against murmuring, read Exod. 16.2.3. and in diverse other places in the books of Moses. Read also Psalm 106.25. and 1. Cor. 10.10. Jude verse 16.  
Against boasting of riches, Prou. 13.7. jer. 9.23.24. and 1. Tim. 6.17.  
Against worldly sorrow, we have seen it to be also a breach of the sixth Commandment.  
Against idleness, Prou. 6.6. etc. & chap. 20.13. and many other sentences to the same purpose in that book, and 1. Thes. 3.10.11. And note well, that both covetousness, and idleness, and prodigality, etc. are as the highways to theft and all injustice: and therefore must needs be here condemned.  
Finally, against confidence in our own wit, or forecast, or labour, 
Why all sins of injustice are called theft.  read Prou. 3. verses 5.6.7. and chap. 23.4.5. and james chap. 4.13.14.15.16.  
And thus we have at the last attained to see how great and manifold injustice is forbidden in this holy and righteous Commandment of God, whereby it is clear and manifest, that there be many kinds of thieves, beside those that in course of man's law come to the gallows: who all shall be arraigned before God, and condemned to hang in hell (as the common speech is) whosoever of them shall not repent in time.  
Thus far of the negative part of this Commandment.  
The affirmative part followeth. But one thing first: What may be the reason why the Lord comprehendeth all injustice under this name of theft, saying, Thou shalt not steal?  
First, because deceivable theft is the most usual and common injustice practised among men.  
Secondly, because the name of a thief is commonly used, for the most odious name in this kind: and therefore also is most sit to show how odious all injustice both deceivable and violent, together with all the occasions, yea, the very root thereof, is in the sight of our most holy and just God.  

Read also job. 30.5. and jer. 2.26. and 48.27.  It is true: whose choler and stomach doth not extremely rise, if he be called a thief? The thief himself cannot endure to be so called, etc. we care not so much if we be called hard-dealers, near or fast men, etc.  
Now let us come to the affirmative part of this Commandment; wherein God requireth all inward graces and virtues of the mind, and as fruits thereof, all outward actions and duties which be contrary to all the former unrighteous dealings which we have already considered of.  
These good inward graces and virtues, with the outward fruits thereof, as you have heard in the Sermon concerning this point, they are many; and the same also not all of one sort.  
Let us call them to our remembrance again.  
Which are they?  
They are such as belong to the right manner of getting the outward goods and riches of this world, 
Duties commanded.  which may be called preservatives against theft and all kind of unrighteousness.  
And partly they are such, as belong to the well using and bestowing of the same outward goods of this world, whether well gotten by ourselves, or that they are any other way come into our lawful custody and possession: even all such virtues as yield the contrary fruits to all kind of theft and injustice.  
Such indeed are the several kinds of the good virtues and duties of this Commandment, in such order as they have been declared unto you.  
The particulars of either kind are next to be rehearsed.  
Which are the virtues of the next sort, that is to say, such as belong to the right manner of getting worldly riches; the which (as you truly answered) are preservatives against all thievish and unjust dealing?  
The first is, a full and settled contentment of mind, with that present estate wherein God hath set us.  
The second is, a principal care of seeking after the kingdom of God, and the glorious happiness of the world to come: which most justly is infinitely to be preferred before all the riches and glory of this present world.  
The third is, faith in Gods holy providence and promise, touching all meet provision and maintenance for this life.  
The fourth is, love unto righteousness, with a conscionable care to deal justly and faithfully in all things, both in line, weight, and measure; and according to all lawful promises, covenants, agreements, and bargains; and according to that trust which in any honest and good matter, either of arbitrement, or distribution, or superuisorship, is any way, either by public charge, or by private entreaty committed unto us.  
The fift is, love to our neighbour, with joy in his prosperity, as if it were our own.  
The sixth is, diligence in the labour and exercise of some good and honest calling.  
The seventh is hearty prayer to God for his blessing upon the same our labour.  
Finally, the fear of God and of his secret curse, which attendeth upon all unrighteous dealing.  
Concerning the first of these virtues, read again Heb. 13.5. Philip. 4.11.12.13. and 1. Tim. 6.6.7.8.  
Concerning the second, read Matth. 6.19. etc. 33. and joh. 6.27. Read also Psalm 67.  
Concerning the third, read Prou. 10.3. and chap. 13.22.25. and chap. 24.15 16. and Psalm 37.25.26. and 55.22. and 112.1.2.3. Heb. 13.6.  
Concerning the fourth, read Leuit. 19.35. and Deut. 25.15. and Prou. 11.1. and chapter 16.11. and Ezek. 45.9.10.11.12. Prou. 21.15.  
Concerning the fift, read 1. Cor. 13.4.5.  
Concerning the sixth, read Prou. 10.4.5. and chap. 12.27. and 13.4.23. and chap. 14.4.23. and chap. 20.13. and chap. 27.23. and Ephes. 4.28 1. Thes. 4.11. and 2. Epist. 3.7.8.9.10.  
Concerning the seventh, read Psalm 127. and Pro. 30.7.8.9. and Prou. 10.22. and james 4.2.3.  
Finally, that the fear of God serveth as a special preservative against injustice, read Leuit. 25.17. and verse 36.  
These therefore are the graces and virtues belonging to the right manner of getting or gathering of riches: whereby also both heart and hand is preserved from injustice.  
Now, as touching the second sort, belonging to the well using and bestowing of those that are well gotten, the outward fruits whereof (as hath been answered) are contrary to the former unjust practices: Which are they?  
The vertus of this second sort are.  
First, godly thriftiness, in avoiding all vain and superfluous expenses, and in saving all that which may well be saved: yea, even in the wise & careful employing of all things to the best & most profitable uses, in an honest, lawful, and husbandly course.  
Secondly, a willing and cheerful yielding of that which is any way due, either to God and his Church, or to the Prince and commonwealth, or to any private friend or neighbour, or to any child or servant of the house.  
Thirdly, liberality towards poor neighbours dwelling near unto us, and to good Christians both far and near.  
Fourthly, hospitality to the Saints and servants of God, which resort to any: specially, if they be driven from the places of their abode, by unjust and cruel persecution.  
Touching the first point of this answer, read Prou. 21.20.  
Touching the second, read Matth. 22. verse 21. and Rom. 13.7. job 31.13. Prou. 27.27. and chap. 31.13. etc. 21.  
Touching the third, Prou. 31.20. and chap. 11.24.25.26.27. Eccles. 11.1. etc. 1. Cor. 16.1.2. and 2. Epist. 9.5. etc. and Gal. 6.7. Ephes. 4.28. Luke 6.35.  
Touching the last point, read 1. Tim. 3.2. and Tit. 1.8. Heb. 13.2. and 1. Pet. 4.9.  
Thus than we see what that righteousness is, which God requireth of all his people, both in the well getting of riches, and also in the well using and bestowing of them; and which be the virtues in either respect belonging thereunto: whereby, it may plentifully appear, that God would have us so far from injuring of any, that we should seek the wealth and prosperity of all. We must be so far from taking advantage against any because of his simplicity, that we must be an eye to the blind, etc. even to help all such, that they be not deceived. Such therefore are the good things commanded, and such also are the evil things forbidden in this Commandment.  
Now the equity of it followeth: what is that?  
It is to be considered diverse ways.  
Declare how.  
First, in respect of God himself.  
Secondly, in respect of those that be owners and possessors of the riches and wealth of the world.  
Thirdly, in respect of the poor, which be in want.  
Fourthly, in respect of common society.  
Let us therefore consider of these things severally.  
And first, what is the equity of this Commandment, in respect of God himself?  
Seeing God is the God of righteousness, and of all equity and judgement; it cannot be but it must needs be very just and equal, that he should command his people all justice and judgement, and that he should forbid them the contrary. 
The Equity.   
And likewise, because he (having the sovereign right of all things in his own hand) hath in most excellent wisdom distributed and disposed to every man his several portion, as was answered afore concerning the ground and foundation of the righteousness of this Commandment.  
The Lord in the unequal distribution of the riches of this world, followeth the same course which he holdeth in all other of his works. There is a differing glory of the heavenly creatures, & so there is of the earthy in the several kinds thereof. He giveth to the rich abundance, that the poor may therein behold his bounteous mercy: he giveth to the poor less, to some very little, to other as it were nothing at all in comparison of the rest, that both poor and rich might behold their own sin, and by sin their unworthiness of the least benefit of this life.  
God maketh not all poor, because he would have some to relieve and secure the rest: he maketh not all rich, because than none should be humbled through want, etc.  
Now therefore in the second place, what is the equity of this Commandment, in respect of those that be owners and possessors of the wealth of the world?  
Because God hath not so passed away his right and interest unto them, but that the feesimple (as it were) remaineth still in himself alone.  
The rich therefore are but as stewards to God, that they may give to every one their due portion on the Lord's behalf, according as they shall stand in need.  
It is true: he hath not given to any man his riches, that he should consume them according to his own corrupt will and lust, but according to the will of God, who is the sovereign Lord and possessor of them.  
It followeth in the third place, that you show what the equity of this Commandment is, in respect of those that be in present want.  
Because albeit God might in his justice altogether withhold every blessing of this life, both from poor and rich: yet, besides that he hath commanded the rich to deal liberally with the poor, he himself undertaketh to be a foster-father to provide for them, upon condition that they will patiently bear their wants, diligently follow their callings, and in all things deal truly and justly with all men.  
To this purpose it is, that God calleth himself in special manner, the father of the fatherless, and of every one that is destitute: though he be indeed the general foster-father of all mankind.  
Such therefore is the equity of this Commandment in respect of God himself; and also in respect of the rich, and of the poor considered a part by themselves.  
Now in the last place, what is the equity of it, in respect of common society?  
The Lord God, as pleaseth him, doth oftentimes for just causes known to himself, make the rich poor, and the poor rich: and therefore great equity that they which be rich now, should relieve and secure those that be presently poor, that the poor again, whosoever from among them shall be made rich, may likewise relieve and secure such as shall be impoverished by the hand of God, whether they themselves or any of their posterity; as it often falleth out, within a few generations, yea, sometime in one and the same age.  
This is that equity which the Apostle Paul reasoneth from, that he might move the faithful Corinthians who were for the present more wealthy, to help the afflicted Christians at jerusalem, 2. Cor. chap. 8. verses 13.14.15. Read also Prou. 27.24. and Psalm 113.  
Thus then, the equity of this Commandment (the argument whereof is true justice and judgement concerning our neighbour's goods and our own) it is as you have answered very manifold.  
This Law of God therefore being so equal, it followeth hereupon (according to that which we have seen concerning the former Commandment) that all the curses threatened against the transgressions of it, are likewise very equal and just.  
Let us therefore now come to consider of them.  
And that in the same order, wherein the sins forbidden have been set down and rehearsed: not of all the particulars (for that would be overlong for us at this time) but of the more general heads, and of the particulars which be more principal and chief among the rest, so near as we can.  
In the first place, what is the curse against the tyrant, which openly violateth all justice, to work his own ambitious and licentious will, which he maketh his sovereign Law, for the spoiling of other men of their goods, to the enriching of himself?  
woe to thee that spoilest, and wast not spoiled, and dost wickedly, and they did not wickedly against thee (saith the Lord by his holy Prophet Isaiah) when thou shalt cease to spoil, thou shalt be spoiled, and when thou shalt make an end to do wickedly, they shall do wickedly against thee, chap. 33.1.  
Read also Hab. chap. 2.5.6. etc. 12. and Prou. 21.7. The robbery of the wicked shall destroy them, for they have refused to execute judgement.  
What is the curse or punishment against the thief, which maketh stealing as it were his professed practice and occupation to live by?  
In the civil course of God's justice in Israel, it was for the stolen ox, restitution of five oxen, and for the stolen sheep four fold restitution, if the thief should have killed or sold them: because that is as it were the perfect conviction of the theft. But if the cattle should be found alive with the thief, than the Lord commanded but double restitution. Yet so, as if the party could not make restitution, either double or more, as the cause should require: that then he should lose his freedom, and be sold for a bondslave.  
This indeed is the Law of God, as we read Exod. chapter 22. verses 1.4.  
The same penalty of double restitution is laid upon the thief, that stealeth any thing out of a man's house: as we read in the same Chapter, verse 7. Yet so again, as if the stealth be attempted in way of burglary, and breaking up of the house, and that also in the night time, he is put out of the protection of the Law, as an outlawed man, so as if he be slain in his enterprise, he that killed him is quit from murder, 
The Curses.  the blood of the thief is upon his own head, verses. 2.3. That manifold restitution therefore, or for want of restitution, the loss of liberty, and this vile account of the thief his life in the case of burglary; show that they are under the curse of God, touching this life and the things that belong to the comfort thereof.  
Of this kind of more open and professed theft, there was a most grievous practice of man-stealing among the Israelites, & selling them to the heathen. What is the punishment which God in his civil justice appointeth unto it?  
That thief shall die (saith the Lord) so shalt thou put evil away from among you, Deut. chap. 24. verse 7.  
This is a very great sin, to betray any man's liberty, specially the liberty and freedom which any of God's people have with their brethren in the worship of God, etc. as David complaineth in the 1. of Sam. 26.19. And therefore the punishment of this theft is increased by a more grievous temporal punishment.  
The greatness of this sin may evidently appear, by the contrary patronage, which the Lord granteth unto him that shall fly from the heathen to his people, for the love of their religion: as we read Deut. 23.15.16.  
Thou shalt not (saith the Lord to Israel) deliver the servant to his master, which is escaped from his master unto thee.  
He shall dwell with thee, even among you, in what place he shall choose, in any of thy cities where it liketh him best: thou shalt not vex him, etc.  
Of this kind of sin (as hath been showed before) is the stealing away of any man's daughter or son out from his government; though it be not to sell them to strangers, but to marry them at their disposition, they having no right to deal in that action. And seeing it is of this kind of sin, it cannot be doubted, but the like curse and punishment from the wrath of God, belongeth unto it.  
And though any be spared in this life, yet without repentance, no thief shall escape the spiritual sentence and judgement of God: as 1. Cor. 6.10. No thieves shall inherit the kingdom of God.  
What is the curse against the public magistrate, whosoever amongst them, either inferior or superior, do execute injustice under pretence of justice, he sitting in the seat of justice; and specially when he doth it against the fatherless and widow?  
In the 23. chapter of the Prover. vers. 10.11. thus we read: Remove thou not the ancient bounds, neither enter thou into the fields of the fatherless. For he that redeemeth them is mighty, he will defend their cause against thee. And Deut. 27.17. Cursed be he (saith the Lord) which removeth his neighbour's mark, and all the people shall say, Amen. Likewise verse 19 Cursed be he that hindereth the right of the stranger, the fatherless, and the widow, and all the people shall say, Amen.  
Here again, call to mind the judgement of God against king Ahab and Queen jezabel, for their cruel injustice against Naboth. Read also Prou. chap. 22. vers. 22.23. and jerem. 22.13. etc. 24.25.26. Amos 4.1. etc. Micah. 3.9.10.11.12. Zephan. 3.1.2.3.  
What is the curse against such Landlords as join house to house, and lay field to field, that they themselves may dwell alone?  
The Lord pronounceth a fearful woe against all such, Isa. chapter 5. verses 8.9.10. woe unto them (saith the Lord by his holy Prophet) that join house to house, and lay field to field, till there be no place, that you may be placed by yourselves in the midst of the earth. In my hearing (that is in the Prophets hearing) saith the Lord of hosts: Surely many houses shall be desolate, even great and fair without inhabitant. For ten acres of the vineyards shall yield but one Bath: and the seed of an Homer, shall yield but an Ephah.  
What is the curse against the private person, which practiseth thievish deceit in some honest calling, and under the profession of God's true worship and religion?  
The gathering of treasure by a deceitful tongue, (saith king Solomon) is vanity tossed too and fro of them that seek death. proverbs chapter 21.6.  
Read also Proverbs, 13.11. The riches of vanity shall diminish. And chap. 22.16. He that oppresseth the poor to increase himself, and giveth to the rich, shall surely come to poverty: Read also chap. 20.17. Amos chapter 8.4.5. etc. and Micah. 6.10.11.12. etc. the curse threatened against those that use false weights, and sell corrupt wares for good.  
And no marvel; for the false balances are abomination to the Lord, Prou. 11.1. Read also Zacharie chapter 5.2.3.4. where note the grievousness and greatness of the curse, from the description of the greatness of the book which was represented to the Prophet.  
And note also, that when unjust dealing is countenanced by lying and swearing, that the theft is made the more heinous thereby. And yet alas, this practice is usual almost in every occupiers shop, etc. And therefore justly may we fear, that the grievous curse of God is even already entering in at the doors, etc.  
A special judgement of God (as I have heard it very credibly reported) fell upon an Ostler in the city of Norwich, who fell in despair of God's mercy, because he had defrauded the poor traveling horses, in their allowance of hay and provender. Yea in the terror of his conscience he thought his sin the more unpardonable, because he had injured the poor beasts which could not complain of the sinful wrong done unto them, etc.  
What is the curse against him that keepeth back the hired servants wages?  
The Lord will come near to judgement, and be a swift witness against such, Mal. 3.5. And james 5.1. many miseries shall come upon them.  
Read also Deut. chap. 24.14.15.  
What is the curse against the servant, that practiseth deceit for his masters advantage?  
In the day of the Lords sacrifice, I will visit (saith the Lord) all those that dance upon the threshold so proudly, which fill their masters houses by cruelty and deceit. Zephan. chap. 1.9.  
What is the curse against him that is any way partner with a thief, though he be not the principal agent?  
He that is partner with a thief (saith king Solomon) hateth his own soul, Prou. chap. 29. verse 24.  
Read also Psal. 50. vers. 18.19.22.  
Hitherto of the curse against all unjust increasing of men their own selves, with the impoverishing of others.  
Now further as touching those that commit injustice by their not using of their own goods which they enjoy, as they ought to do.  
First and foremost, what is the curse against the covetous and niggardly person?  
He that maketh haste to be rich shall not be innocent, Prou. 28.20. and verse 22.  
A man with a wicked eye hasteth to riches, and knoweth not that poverty shall come upon him. And again chap. 21.5.  
But more than this: No covetous person shall inherit the kingdom of God. 1. Cor. 6.10.  
Read also Prou. 1.19. Sed consul Tremel. And Isaiah 57.17. Ezek. 22.12.13. Read also a more general curse, Isa. 24.1.2.3. This is the curse of the covetous person: but you have not yet showed the curse of the niggard: What is that?  
He that spareth more than is right, surely cometh to poverty. Prou. 11.24.  
See more of this in the curse of God against unmerciful men in the sixth Commandment.  
Now on the other side, what is the curse against the prodigal and unthrifty wasters & consumers of their own goods?  
He that loveth pastime shall be a poor man, and he that loveth wine and oil shall not be rich, Prou. 21.17.  
This curse may be considered also from the parable of the prodigal son in the literal sense of it, Luke, chapter 15.11.12.13.14.15.16.  
What is the curse against rash suretyship, which is a kind of prodigality?  
He shall be sore vexed that is surety for a stranger, Prou. 11. chapter 15.  
What is the curse against the slothful & idle person, which for want of diligence consumeth his goods, and do without just cause live upon the labours of others, and devour that portion, which of right belongeth only to those that be impotent, and (notwithstanding all the diligence they can use) have need to be relieved?  
The idle shall be under tribute, Prou. chap. 12.11. and chap. 18.19. He that is slothful in his work, is the brother of him that is a great waster.  
Read also chap. 20.4. and vers. 13. and chap. 6.11. and chap. 24.32.33.34. His poverty cometh as one that traveleth by the way, and his necessity like an armed man. Read also Eccles. 10.18. By slothfulness the roof of the house goeth to decay, and by the idleness of the hands the house dropped through.  
No marvel therefore though the idle person be said to be destitute of understanding, Prou. chapter 12.11. And again chap. 28.19. He that followeth the idle shall be filled with poverty.  
What is the curse of him that trusteth in his riches, while he enjoyeth them?  
He that trusteth in his riches shall fall. Prou. 11.28.  
What is the curse against him that sorroweth inordinately when he looseth them?  
A sorrowful mind drieth the bones. Prou. chap. 22.17. And 2. Cor. 7.10. Worldly sorrow causeth death.  
Finally, what is the curse against that high injustice, which is called sacrilege, and is committed more directly against God himself?  
God curseth this sin, with the outward decay of all worldly blessings, and to the destruction of the souls of all such as deal fraudulently and injuriously with him.  
It is true: for so we read Hagg. 1.4.5. etc. 11. and chapter 2.16.17.18. And furthermore, Prou. 20.25. and Mal. 3.9. ye are cursed with a curse, for ye have spoiled me, this whole nation.  
These are the curses of Gods most holy and righteous Law against the transgressions of this Commandment. Of the which, though many threatenings contained in the Scriptures of God be not rehearsed: yet by these we may easily conceive what the rest are.  
Let us therefore in the next place, come to the blessings promised to the obedience of it: and so shall we yet more clearly see into the greatness, 
The Blessings.  both of the goodness of God, and also of our own sin and disobedience, revealed and discovered by it. And finally, the use of the whole doctrine hereof will more lively utter itself to our guilt it consciences, as touching the necessity both of faith and repentance in the sight of God.  
First therefore, what is the general blessing of God upon just dealing, according to the truth of a man's profession?  
First seek the kingdom of God and his righteousness (saith our Saviour Christ) and all things of this life shall be cast as an overplus unto you, Matth. 6.33. And Prou. 10.2. Righteousness delivereth from death. Yea chap. 21. verse 21. He that followeth after righteousness and mercy, shall find life, righteousness and glory.  
Read also Prou. 12.28. Life is in the way of righteousness, and in that pathway there is no death. And chapter 28.20. A faithful man shall abound in blessings. Read Psalm 15. & Psalm 106.3. Blessed are they that keep judgement, and do righteousness at all times. And Psalm 112. and Ezek. 18. the reason of all is rendered. Prou. 21.3. To do justice and judgement is more acceptable to the Lord than sacrifice. According also to that, Act. 10.34.35. Of a truth (saith the Apostle Peter) I perceive that God is no accepter of persons, but in every nation he that feareth him, and worketh righteousness, is accepted with him.  
Such is the blessing in a more general consideration. Now more particularly: What is God's blessing upon the public magistrate that refuseth bribes, and dealeth justly in judgement?  
The throne is established by justice, proverbs 16.12. and again, chapter 25.5.  
Moreover, chapter 15.27. He that hateth gifts shall live. And chapter 28.16. The Prince that hateth covetousness, shall prolong his days.  
Read also Deut. 16. verses 18.19.20. See more of this point in the blessing of the fift Commandment: Read 2. Chron. 19.6.  
Now, what is the blessing of the private person, whosoever he be that dealeth justly?  
Thou shalt have a just and right weight (saith the Lord) a perfect and a just measure shalt thou have; that thy days may be lengthened in the land which the Lord thy God giveth thee, Deuteronomy 25.15.  
The reason and ground of this blessing is rendered, Prou. 11.1. For a perfect weight pleaseth the Lord. And chapter 10.11. A true weight and balance are of the Lord: all the weights of the bag are his work.  
What is the blessing of him that being just useth diligence in his calling?  
The hand of the diligent maketh rich, Proverbs 10.4. and chapter 12.24. The hand of the diligent shall bear rule.  
Read also chapter 20.13. and chapter 22.29. and chapter 28.19.  
What is the blessing of the righteous man, who also practiseth liberality?  
The liberal person shall have plenty: and he that watereth shall also have rain, Prou. 11.25. And 2. Cor. 9.6. He that soweth liberally, shall also reap liberally.  
Read more in this text, as it followeth there in many verses. And Gal. 6.8. the Apostle speaking of the same matter, assureth us, that he which soweth to the Spirit, shall of the Spirit reap life everlasting. Read also Prou. 28.27. He that giveth to the poor shall not lack. And Luke 6.38. Give (saith our Saviour Christ) and it shall be given unto you; a good measure, pressed down, shaken together, and running over, shall men give into your bosom: for with what measure ye meat, with the same shall men meat to you again. Thus we may see briefly, how God is minded to bless the obedience of this Commandment, as touching those that deal justly with men.  
Now last of all, what is his blessing upon those that deal justly with himself more directly, concerning the maintenance of his true religion, and the holy ministery of the Gospel, contrary to the practice of those that do in this behalf sacrilegiously rob and spoil the Church?  
The Lord promiseth great plenty and abundance of all his blessings, to such specially, if there be a general and public consent & care herein: as it is plentifully declared, Prou. ch. 3.9.10. and Hagg. chap. 2.19.20. and Mal. chap. 3.10.11.12. 
everyone of us is a damnable transgressor   
These places of holy Scripture do plentifully declare it indeed. Let us diligently read and consider of them.  
Read also Zephan. 3.13. for the ground of this blessing, seeing the people in whom the Lord delighteth, is such a people, as do no iniquity nor speak lies, and where a deceitful tongue is not found in their mouth, etc.  
Thus much for the promise of blessing. It is time that we come to the use.  
Have you perfectly obeyed this eight Commandment, that you may look thereby to escape the curse, and to be partaker of the blessing thereof?  
No: I have not perfectly obeyed it. But in many things both lesser and greater, I have dealt deceitfully: and continually, both I and all other do fail in the best actions of righteousness that we do perform, according as it is written: There is none righteous, no not one, Rom. chap. 3.10.  
This sentence is general, concerning all actions that have equity and right in them; whether they belong to riches, or a man's person, or any other thing, in the most general signification: and therefore it must needs condemn us all of unrighteousness against this Commandment, etc.  
And further also, as we have done in all the former Commandments: let us for our comfort inquire now henceforth, from what ground of holy Scripture we may strengthen our faith, that our Saviour Christ hath perfectly obeyed this Law for us, according as we have seen how he hath obeyed all that we have interpreted before. For so it is necessatie for us, that we do know, that we have such a Saviour, as is perfectly righteous in the obedience of every Commandment: and namely touching that more particular righteousness, which is here commanded. And if we do not know and believe our Saviour Christ to be such a one, we cannot possibly be saved by him.  
Show you therefore, what proof you have thereof?  
All the testimonies of our Saviour Christ his righteousness in general, they must needs prove his righteousness in the fulfilling of this Commandment. But besides them, we have particular proofs more properly belonging to our present purpose. 
Our Saviour Christ's perfect obedience for us.   
Let us consider either of these kinds of proofs, both general and special.  
And first which are the general?  
In the 23. of jeremy verse 5. the holy Prophet hath prophesied of him, that he should be a righteous branch, and that he should execute judgement and righteousness in the earth. And in the next verse: that both judah & Israel, shall call him the Lord our righteousness. There are many other such like testimonies.  
It is true: so we read again in the same prophecy, chap. 33.15.16. In those days, and at that time will I cause the branch of righteousness to grow up unto David, and he shall execute judgement and righteousness in the land: In those days shall judah be saved. And thus we have the general confirmations of Christ's perfect righteousness, the which do include the righteousness commanded in this eight Commandment. Nevertheless, the particular proofs are not to be overpassed:  
Rehearse some of them also.  
Like as the Prophet Isaiah prophesied of our Saviour Christ before he came into the world, clothed as it were with our nature; that he should do no violence, and that no deceit should be in his mouth, as we read chap. 53. verse the 9 So the Apostle Peter, shortly after he had manifested himself to the world, beareth faithful witness to the same, 1. Epist. chap. 2.22.  
This also is that which was typically prophesied of our Saviour Christ under the kingdom of king Solomon, Psalm. 72.14. where it is said, that he should redeem the souls of his people from deceit and violence, by the execution of justice against the enemies of the Church, and by exercising mercy toward the rest. Read the Psalm.  
And here again, let us call to mind, that the chief heads or parts of injustice, are these two, deceit and violence: according to that of the Apostle Paul, 1. Thes. 4. where he minding to forbid all injustice, he saith: Let no man oppress nor defraud his brother.  
So then, seeing our Saviour Christ is free from either of these points of injustice; yea, seeing he redeemeth his people from them, according to that 72. Psalm it followeth, that he is, by the undoubted testimonies of the holy Scriptures, perfectly righteous. But it may peradventure be thought of some but a small matter, though our Saviour Christ did no violence, seeing he was to the world-ward in poor and weak estate: and therefore that the particular proof of his righteousness must stand rather in the confirmation of this, that he used no deceit, nor any crafty and unlawful shifts to help himself, though he was poor etc. What have you to say to this?  
It is to be confessed, that a principal part of our particular proof doth most apparently consist in this point. Nevertheless, albeit our Saviour Christ had no worldly power and authority, after the manner of men; yet he could by his divine power have consumed his enemies, or cast them from their dignity, or wasted their substance, etc. But he chose rather meekly to endure all injuries and wrongs, which all men did against him, even to the rifling of him, and to the casting of lots upon the inmost garment that was upon him.  
This therefore showeth plainly, that the righteousness of our Saviour Christ was excellent even in the sight of the world, in that he did forbear all such dealing, as might at the least have had the show of a violent course, though he could have revenged himself upon his enemies, as you have answered. For he that threw the Devils out of that possession which they had taken of the persons of men, he could much more easily in all reason, have thrown men out of their possession of houses and goods, etc.  
He that by the sound of his voice (when he might seem to be at the weakest) made the soldiers which came to apprehend him in the garden to fall down backward, john 18.6. he could have taken all strength and courage from any other, and have delivered himself, etc.  
But he would in no wise work any revenge, but committed all to him that judgeth righteously, 1. Pet. 2.23.  
For as touching that which he did, concerning the herds of the swine of the Gaderenites, Matth. 8.30. he did it in other most holy respects, and not for any the least carnal revenge. Nay, we see how he plainly rejecteth that kind of motion which his own disciples made unto him, against the Samaritans that would not lodge him. Luke chapter 9 verses 54.55.56.  
Perfect therefore was the righteousness of our Saviour Christ in avoiding all violence, yea in the meek enduring of all wrongs.  
Let us now come to the proof of his righteousness, from the particular consideration of his poor and base estate as touching the world.  
How can you declare him to have been righteous therein?  
Because from the time that our Saviour Christ came to a meet and convenient age, and thenceforth so long as he lived with his parents, he wrought diligently in the work and labour of joseph's occupation, Mark chap. 6.3.  
And afterward, when the time was come, that he should more immediately do the will of his heavenly Father, he (having no house of his own to hide his head in, as we read Mat. chap. 8. vers. 20. and painfully going about from place to place to preach the Gospel) most willingly contented himself with that maintenance only, which grew unto him as a fruit from his preaching, no otherwise then as God moved the hearts of those that received spiritual comfort from him, to minister of their outward things unto him, Luke chap. 8.2.3.  
This he did, all the time wherein he went about preaching, even till (as a reward from the hands of wicked men) he was put to death, and nailed to the cross between two thieves which were crucified with him; they counting him among transgressors, as the Prophet Isaiah saith, as if he had been a most unrighteous person: though in truth (as the same Prophet testifieth) he never did any violence, neither practised any deceit, as hath been noted before out of the 53. chapter of his prophesy.  
And further also, that our Saviour Christ was free from covetousness, we have a principal and most evident proof, even from the beginning of his entrance into the discharge of his public ministery: at what time the Devil tempted him most subtly diverse ways, and namely to ambition and desire of earthly glory, pomp, dignity, and riches, but he could not prevail.  
Behold therefore a singular proof of our Saviour Christ his perfect righteousness, in his contentment with his poor estate, patiently enduring hunger and thirst, never using any unlawful means to relieve himself, but rested upon God's providence by faith, as is evident by his answer to the Devil: Man liveth not by bread only, but by every word which proceedeth out of the mouth of God, etc.  
By this righteousness of our Saviour Christ, are we justified from all our unrighteousness against this Commandment, if we do truly believe in him, and earnestly repent, and labour after righteous dealing, remembering that this is one principal end of our redemption and justification, Luke 1.75. and Titus 2.9.10.11. and 1. Pet. 2.24.  
And that all such as do thus repent of their unrighteousness and believe in the name of Christ, be justified by him, and are received into the favour of God, read Acts 10.35. Read also Leviticus 6.1. etc.  
Consider here of the thief repenting on the cross.  
Consider also the example of Zacheus, Luke 19  
Read also Leviticus, chapter 24.18.21. with Numbers 5. verses 6.7. and Exodus 21.33.34.35.36. and chapter 22.1.2.3.4.5.6. etc. Where also note, that as a fruit of true repentance, restitution is commanded by God, and practised of his servants; yea and that with some recompense, in way of satisfaction in a civil course of justice.  
But what if a man knoweth not whom, nor how many he hath injured, and is sorry for it, and would gladly make restitution, but he knoweth not how?  
What is to be done in this case, which is surely more or less, the condition and case of us all?  
We must so much the more speedily break off our former course, and accordingly be so much the more careful to practise both justice and mercy, than heretofore at any time we have been.  
This is indeed the blessed counsel of the Prophet Daniel to Nebucadnezzer that great robber and spoiler of the nations of the world, chapter 4.24. O King (saith the Prophet) let my counsel be acceptable to thee, and break off thy sins by righteousness, 
Anabaptists community of goods and possessions overthrown.  and thine iniquity by mercy and compassion toward the poor; lo, let there be an healing of thine error.  
The like, is the general counsel and charge of the Apostle Paul, to every unjust person, yea even to the petty thief, Eph. 4.28. Let him that stole, steal no more, but let him labour and work with his hands the thing which is good, that he may have to give unto him that needeth.  
And now only for the conclusion of this Commandment, let us after all the premises, observe (as a truth most evident and clear against all Anabaptistes) that the Lord doth at no hand approve of their confused community of goods. Nay this Commandment leveleth, as it were the main shot of the Lords ordinance, to the utter battery and overthrow of it, even to the world's end, according to the perpetuity of the force and power of this his express moral Law and Commandment.  
As touching the communion of goods which was among the Christians in the primitive Church in the Apostles time, it was no such as they imagine, but only the kindness and liberality practised among them was very extraordinarily abounding to the relieving of the common and great necessity of the poor Christians. The same God who wrought that abundant love and liberality in them, and yet preserved them from all barbarous and fantastical confusion, he for his mercy's sake, grant that all true professors of his blessed and glorious Gospel, may more and more honour it, with daily increase of all liberal and kind dealing, with like preservation of the ground of justice, in that propriety of goods and possessions, which he by his good providence hath set and determined among his people, Amen.  
The ninth Commandment of the Law of God now followeth: Which is that?  
Thou shalt not bear false witness against thy neighbour.  
The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thahhaneh used in this Commandment, properly signifieth to answer, as though the Lord should say, thou shalt not answer false witness, that is, thou shalt not bear false witness when thou art demanded to testify any truth, which thou knowest and oughtest of love and duty to make known for the benefit of any neighbour. 
Word● interpreted.   
After the former Commandment therefore of righteous dealing, followeth now the Law of true speaking: according as they are in the same order rehearsed in diverse other places of holy Scripture, and namely, Leviticus. 19.11. Psalm 15.2. and Psalm. 119. verse 138. Ephes. 4.24.25. and chap. 5.9.  
For the understanding of the which Commandment ye may remember that ye were taught, that three things are to be considered:  
Which are they?  
First, who is to be reputed and taken for a man's neighbour.  
Secondly, who he is that must not bear false witness.  
Thirdly, what it is to bear false witness.  
Touching the first of these points: whom have you learned that we ought to repute and take for our neighbour?  
I have learned that this word neighbour, comprehendeth every one without respect of persons, concerning whom we have just occasion to yield our testimony in any matter, which on his behalf is called into question.  
So it is: and thus generally is the same word neighbour to be understood in the sixth, seventh, and eight Commandments going before, although it is not expressed till now: Thou shalt not murder any neighbour, etc. that is, no man. For this general signification of the word neighbour, read Luk. chap. 10. verse 29. etc. to the 38.  
Now touching the second point, who is he whom God forbiddeth to bear false witness?  
All stand straightly charged here withal, but specially they whose false testimony may do most hurt: and namely such as be in credit with great persons, and such as are called forth to give witness in any weighty matter upon their oath.  
To this purpose, consider the admonition of john Baptist to those soldiers that would know of him what they should do. The holy servant of God being as wise as zealous, knowing that they might do special hurt, by their false accusation against any to their Captain, he giveth them special warning against this sin, Luk. chap. 3.14. The like is to be said of all other in any like place, wherein they may procure any special mischief by the same means. The third point followeth. 
Sins forbidden.   
Show therefore what it is for any to bear false witness against his neighbour?  
To bear false witness, is to utter and affirm any untruth, how little soever the same may either discredit or impair the good name of any man: or procure any other the least hurt or danger against him, either in life, honesty, or goods, and specially, if it be against the spiritual happiness and salvation of his soul.  
It is true: false witness reacheth as far as doth all that, for the which any man may be worthy to be either justified or condemned in the sight of God or men: as may be particularly exemplified through every Commandment, both of the first and also of ●he second Table.  
And further, though this sin of false witness bearing, is grievous in the least degree; yet it is to be esteemed more heinous, according to the greatness of the accusation which is falsely laid to the charge of any man: specially of such a man as hath best deserved to be well spoken of, etc. False accusation in capital matters is more heinous then in matters otherwise penal: in matters belonging to God, more than in matters pertaining to men, a certain proportion of one degree of sin compared with another: before the magistrate and by oath, more than privately and by bare affirmation: deliberately more than rashly: by writing or open printing, more than by word of mouth: by a Magistrate or Minister of the word, more than by a private person: against a society, more than against one person: against whole Churches and nations, more than against some few among them. Finally, God forbidding false witness in the matters of the natural life and body, must needs be understood, much rather to forbid false witness to the everlasting peril of men's souls, which are more precious than their bodies and whole outward and worldly estate.  
But not only the first inventor of the false accusation is here condemned, of whom it is said, He that inventeth slander is a fool, that is to say, a wicked man. proverbs chapter 10.18. but also, he that is overlight of giving credit to it, or to any uncertain rumours, of whom also it is said: The fool believeth every thing, Prou. 14.15. Read also Exod. 23.1. Yea it is a sin in any not to stay and suppress such flying reports, as we are after more fully to consider. And for this cause it is, that God giveth the magistrate especially, so special a charge as he doth, to examine the false witness very diligently: and that no man should be condemned under two or three witnesses, Exod. chap. 23.6.7.8. and Deut. 17.14.6.7. and chapter 19.16. etc. Read also john 7.51.  
But that we may proceed:  
Is false witness borne only by affirming a falsehood, or open untruth against a man's neighbour?  
No: for false witness may be borne by the denial and gainsaying of that which is true.  
There is like reason of either of these. This was the sin of Zidkijah the son of Chenaanah against Micaiah, 1. King. 22.24.  
It is an evil, that is generally very ready with all of us, specially concerning our own excuse, if there be not the greater grace. See in the example of Sarah, Gen. 18.15. yea though she was a good woman.  
That which we will do for the excusing and benefiting of ourselves, as we take it, we will not stick (if natural corruption prevail) to do the like to the hurt of him whom we take to be our enemy: we will deny or lessen all the good which he hath done, etc.  
This kind of bad dealing, there is no doubt, but the Lord condemneth it for false witness bearing.  
But some man peradventure will ask, what if my false witness may help my good neighbour, and be no hindrance to any other, either friend or foe: may I not in such a case make that lie; which they beautify with the name of an officious or dutiful lie? What is to be said to this?  
No evil must either be done or spoken that any good or profit may come of it. Neither in truth can any good fruit come of it, but rather it will prove over officious and hurtful, specially to the evil doer or speaker himself, if God do not pardon it.  
God the author of all that is good and true, yea who is all only goodness and truth, he will doubtless work, & further them by true dealing and true speaking: and therefore doth straightly require, that we serve his blessed providence only in the way of truth, read Rom. 3. verses 4.5.6.7.8.  
It is true that in some cases God hath borne with the weakness of his servants this way, when in their hearts they have minded to serve his good providence, but have failed in their right choice of the right way and means: as Rebecka and jaakob did for the obtaining of the blessing, Gen. 27. and the midwives of Egypt for the preservation of the lives of the male-childrens of the Israelies, Exod. chap. 1. and David for the preservation of his own life, 1. Sam. 21.1.2.3. and verses 12.13. But such examples (being as it were out-rules) cannot be followed without great danger, to those that will of purpose draw them to an inordinate course of imitation.  
Is there no way else, whereby a man may bear false witness against his neighbour?  
Yes: he may do it also by misconstruing and depraving, either the meaning of his words, or the purpose and intent of his actions.  
After the former manner of depraving the words and meaning of the speaker, were the adversaries of our Saviour Christ false witnesses against him: read john chap. 2.19. compared with Matth. 26.60.61. and chap. 27.39.40. wherein that was fulfilled which we read Psal. 35.11.12. And thus also dealt the false witnesses and accusers of Stephen, and of the holy Apostles of our Saviour Christ, Acts 6.11. and chapter. 7.58. and chap. 16.20.21. After the latter manner was Ahimelech accused by Doeg, 1. Sam. 21.7. and chap. 22.9. etc. And Nehemiah by Sanballat and Geshem, Nehem. chap. 6.5.6. etc. and our Saviour Christ also, john. 19.12. All these false witnesses in either respect following therein the suggestion of the Devil the father of lies, john chap. 8. and the accusers of the brethren, reve. 12.10. Which wickedness the Lord expressly forbiddeth, Leu. 19.16. Thou shalt not walk about with tales: where note the signification of the word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racil coming of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 racal which is by making merchandise to seek gain: See Tremel. By this therefore which hath been said, we may sufficiently perceive that all kind of lying, slandering, and backbiting is forbidden in this Commandment: whether against our foe, or for our friend, or for our own advantage, read Leuit. 19.11.  
We may not lie of the Devil, according as it is truly said: It is a shame to lie of the Devil.  
As we must not use cursed speech, Jude verse 9 so neither may we use lying speech against him, and therefore much less against our neighbour, yea, our good neighbour. We may not lie on God's behalf, job 13.4.7.8.9.10. Rom. 3.7.8. much less for man's cause.  
To conclude this point, we must not lie against ourselves, by flattering and blessing ourselves while we walk in wicked ways. For this is to trust in lying words, as the Lord saith by his Prophet jeremiah, chapter 7.4. etc.  
Trust not in lying words, etc. Not that those words were lying in themselves, but because hypocrites under that pretence soothed themselves in an outward profession of God's religion, without amendment of their lives.  
But have we now all the evils and sins which the Lord forbiddeth in this holy Commandment?  
No, we have not: It is also against the will of God in this Commandment, that any should conceal that truth which ought to be uttered: either for the benefit of our good neighbour, or for the rebuke and chastisement of him that is evil: as also that on the other side, any should unseasonably utter and disclose that truth, which for the present aught to be kept secret.  
Moreover, it is against this Commandment that any should praise that which ought to be discommended, or commend that which ought to be dispraised.  
Yea, to praise and encourage, or to dispraise and discomfort rashly, and without good and discreet moderation.  
Finally, all vainglorious boasting and hunting after our own praise, together with all dissembling and double dealing; yea, all want of plainness and simplicity, which will not stand with good duty, is contrary to the obedience of this Commandment.  
These no doubt are transgressions of this Commandment: for they hinder the truth, that it cannot be acknowledged and advanced as it ought to be: and likewise they hinder the discerning of vice and wickedness of life, that it cannot be so reproved and condemned, as it should be.  
Now this we know, that he who justifieth the wicked, and he that condemneth the righteous, they are even both of them abomination to the Lord, Pro. 17.15. And again, chap. 28.4. They that forsake the Law praise the wicked; but they that keep the Law, set themselves against them.  
To praise above measure, is flattery: of the which it is said, that he which flattereth his neighbour, spreadeth a net for his steps, Prou. 29.5.  
Detracting is a sin on the other hand, against the which read Psalm 15.  
Against vain boasting, read Prou. 27.1. and against dissembling and double dealing, read again Psal. 12.2. They speak deceitfully, and Psal. 41.6.  
And thus we have seen what be the external sins and transgressions forbidden in this Commandment.  
But not only are these outward evils forbidden, but also all those inward vices and hidden corruptions of the heart, which be as the root and cause of these.  
Show therefore now, which those inward evils & vices be?  
Of this sort, are all uncharitable and groundless suspicions, all rash judging and taking of such things in the worst part which may be well construed, and chief all hatred and malignant envy against our neighbours good name, credit, and welfare.  
These are indeed the inward evils of the heart, from the which all false witness, lying, and slandering do spring, according to that we read Matth. 15.19. Out of the heart (saith our Saviour Christ) come evil thoughts, etc. false testimonies and slanders. Read also the ground of the same evils noted Prou. 21.10.  
Against evil suspicions. Read 1. Tim. 6.4. a fruit of corrupt doctrine.  
Against rash judging, read Matth. 7.1.2.  
Consider also the sin of jobs friends. Read also Luke 13.1. and john. 9.2.  
Against the taking of things in evil part, and whisperings, read Rom. 1.29.  
And of envy it is said: who can stand before it, Prou. chapter 27.4.  
But yet one thing more, that we may conclude the negative part of this ninth Commandment.  
Is this Law of God fulfilled, if we for our own parts avoid the evils, both inward and outward, which have been mentioned, though we should allow or wink at the same sins in others?  
No, in no case: but contrariwise, God requireth that we hate them in other, as well as in ourselves: and that, as much as lieth in us, we reprove, repress, and sharply correct and punish them.  
It is true: for seeing God abhorreth all false witness, lying, and slandering, etc. Prou. 6.19. and chap. 12.22. it cannot in any reason be thought, but that he requireth also that all his servants should likewise do so. And so it is expressly testified, Prou. 13.5. A righteous man hateth the lying word (or false matter) whatsoever it be. On the contrary, he is affirmed to be a wicked man, whosoever he be that giveth heed to false lips, Prou. 17.4. and again, chap. 29.12. Wherefore worthily it is to be noted to be the property of a godly man, to show an angry countenance against the slandering tongue, chap. 25.23. And Psalm 101.5. King David speaking in the holy zeal of God's Spirit, saith: Him that privily slandereth his neighbour, will I destroy.  
Read also Psalm 140.10. and Psal. 31.18. a fearful imprecation against this sin: Gal. 2.11. etc. See the zeal of the Apostle Paul against Peter dissembling. And Luke 23.50.51. the praise of joseph of Arimathea, for not consenting with the rest to give sentence against our Saviour Christ upon the false accusation brought against him. And john 9.50.51. the like practice of Nicodemus is recorded.  
Thus have we according to that measure of grace which God hath vouchsafed for the present, the whole negative part of this Commandment, and from thence also, a fit passage to the affirmative part, which now followeth.  
Show therefore henceforth, by the renewing as it were of our treatise, for our further and more full instruction, what on the contrary, 
Duties commanded.  are the good duties which our righteous God, the God of truth commandeth us in this his holy Commandment?  
The Lord God straightly commandeth every man, in all causes, to speak and witness the truth, and to testify against all falsehood, lies, and slanders, to the due credit, commendation, and safety of every neighbour, wherein he doth well: or for his due reproof and correction wherein he both evil, and for the ending of contentions and controversies betwixt man and man: whether we be lawfully called forth, to do it upon our oath before a Magistrate, or that we have any just occasion more privately so to do.  
It cannot be otherwise concerned, but that the Lord forbidding false witness-bearing against our neighbour to his discredit or hurt, doth on the contrary command the speaking and witnessing of the truth for his benefit or credit.  
And because it often falleth out, that a man's good neighbour cannot be benefited and relieved, but the wicked and false accusation or lie of another must therewithal be detected: therefore it must needs be, that a true witness must be given against every evil neighbour, to his just rebuke and punishment.  
And generally, it is to be considered, that all discovery and reproof of lies and slanders, to the discredit of the wicked: it is on the behalf of every good neighbour, and of the truth itself.  
Yea, it is for the benefit of our neighbour, who hath sinned any sin which is to be discovered, that we do therein witness against him, that by the just rebuke and correction of his sin, he may be brought to true repentance.  
Moreover, because even good neighbours, may be at variance for want of the knowledge of the truth; therefore it is further added, that this is the use of bearing a true witness, to end controversy and contention, according to that we read Heb. 6.16.  
But not only in judicial course of judgements before the Magistrate or judge of the court: but also in all private speeches and testimonies, God requireth that we always speak and affirm the truth, to the benefit of our neighbour, in the way of righteousness and truth, etc. read Ephes. 4.25. and Colos. 3.8.  
Thus then (to speak in a word) the brief sum of this Commandment is truth of speech commanded for the benefit of our neighbour: yea, even for the mutual benefit of one neighbour by another, according as it is written: A faithful witness delivereth souls, but a deceiver speaketh lies, Prou. chapter 14.25.  
But hereunto, as unto a very great and weighty duty, there are diverse excellent virtues and graces necessarily required, as you have been taught.  
Which are they?  
The first is, an hearty love and zealous affection to the truth in general, with a willing and ready cheerfulness of mind, to give witness unto it.  
The second is, a particular knowledge and assurance of the truth of every matter whereunto we do give witness.  
The third is incorrupt affection, ●oid of all ill will and hatred, or of partiality and flattery, touching the person whom our testimony concerneth: whether he be friend or foe, howsoever we shall esteem of him.  
The fourth is, simplicity and plainness in the declaration of the truth.  
The last is, constancy in standing to the confirmation of that truth which is once uprightly and faithfully affirmed.  
Concerning the first of these virtues, which I call an hearty love and zealous affection to the truth in general: I do not only extend it in this place, to the witnessing of that truth which pertaineth to the outward safety and credit of every neighbour, but also to the witnessing of the whole truth, which is according to godliness, Tit. cha. 1.1. And as it is said of the true servant of God, that he speaketh the truth in his heart, Psa. 15.2.  
Concerning the second, read Pro. 15.28. The heart of the righteous studieth to answer. And chap. 16.23. The heart of the wise guideth his mouth wisely. And chap. 14.5. A faithful witness will not lie. And verse 15. The foolish will believe every thing, but the prudent will consider his steps. Herein consider the wise discretion of the Apostle Paul, 1. Cor. 1.11. and chap. 11.18.  
Concerning the third virtue, note that the truth is to be preferred before any person, and before every reward, and before all displeasure, whatsoever may arise from the testifying of it. And herein let us take special heed against our own hatred and wrath against any man; for that blindeth the eye, and all such are by and by all to nought with us, etc. so the uprightness of truth shall be neglected because of our crooked affection.  
Concerning the fourth, read Isaiah chap. 32 4.5. 
Veritas non quaerit angu●los. In testimony veritatis, non est ludendum vel occultationibus vel ambiguitatibus. Truth seeketh no corners. It dallieth not by ambiguous and doubtful answers.  Read also 2. Cor. 2.17. and chap. 4.2. Read also joh. 1.20. and 1. Sam. 3.17.18. and Josh. 7.19.  
Concerning the last, read Tit. 1.9. for that which the Minister must do for his part, in the great truth of God: the like is to be performed of all in every truth. It is a foul sin in every such one, as shall be ready to shrink back from any true testimony, when they perceive their landlord, or some other great man to be offended therewithal.  
All these virtues, and if there be any other like to these, they are carefully to be regarded in bearing witness, as every man will answer before God: with whom truth in every matter is very precious.  
But that we may go forward.  
Is there nothing else commanded in this Law of God, but the things which you have already rehearsed?  
Yes, God doth moreover command us in this his holy Commandment, to perform every other good duty, whereby both the good name, and also the good and comfortable estate of our neighbour, may not only be continued so much as we may procure, but likewise whereby the same may be recovered again, if by any occasion they be lost and impaired.  
All this must needs be required, according to the general law of love to our neighbour, whose good name and comfortable estate, should be as dear unto us as our own aught to be.  
Show therefore in the first place, which those duties be, that are to be performed for the continuance and preservation of our neighbours good name, and of his good estate?  
First, it is every man's duty to teach and instruct his neighbour in every good way of God wherein he shall perceive him to be ignorant and to want counsel: yea, it is every man's duty, to exhort and stir up his neighbour to all care and conscience, to walk in obedience to every Commandment of God.  
Secondly, it is every man's duty to yield every neighbour his due praise, for all his godly wisdom and care, and for every good grace and virtue in the well ordering of his life, and to encourage him to continue and increase therein.  
Thirdly, God requireth, that in all actions or speeches (though something doubtful and suspicious) we hope and speak the best of every good neighbour, until the contrary shall break forth and be known; yet so, as in the mean while, we admonish them to use better advisement, and speedily to remove all causes of suspicion.  
Fourthly, that each neighbour be faithful and trusty, in keeping the secrets of the other whatsoeur may lawfully, and of faithful love to our neighbour ought to be concealed.  
For the first of these points, read 1. Thes. 5.11. Heb. 3.13.  
Read also, Mal. 3.16. and Isaiah 2.3. As touching that which we read jer. 31.34. And they shall teach no more every man his neighbour, and every man his brother, saying: Know the Lord, etc. this doth not prohibit this duty, but only in way of comparison, setteth out the abundance of knowledge in the time of the Gospel, above the time of the Law, etc.  
That there is continual need of mutual instruction: see Heb. chaprer 5.12. Read also Prou. 10.21. The lips of the righteous feed many. And chap. 15.7. The lips of the wise do spread abroad knowledge, and chapter 16. verse 21.23.  
For the second point, read Prou. chap. 12.8. A man shall be commended for his wisdom. Read also chap. 31.18. etc. But in this point diverse cautions are to be observed. Our praise must not be excessive, nor to flatter the party; but to the glory of God, and to provoke other to holy imitation. We must so praise that which is good in any, as we must dislike and discommend that which is amiss, read 1. Cor. 11.2. and verse 17. etc. and Revel. chap. 2. and chap. 3.  
For the third point, read 1. Cor. 13.5.6.7. Love thinketh not evil, etc. It suffereth all things, it believeth all things, it hopeth all things, it endureth all things.  
Read also Matth. 7.1. where rash judging is forbidden, as hath been declared before in the negative part of this Commandment.  
For the last point, read Prou. 10.12. Love covereth all trespasses. And chap. 11.13. He that goeth about as a slanderer (or detractor) discovereth a secret: but he that is of a faithful heart concealeth a matter. And chap. 17.9. He that covereth a transgression, seeketh love: but he that repeateth a matter separateth his chief friend. Read also chap. 25.9. and Matth. 18.15.16. and 1. Pet. 4.8.  
These are the duties serving to the procuring and preserving of our neighbours good name and welfare.  
It followeth that you show which be the duties commanded, for the recovery thereof, when by any manifest fall into some grievous sin or other, both his name and the comfort of his whole estate is lost, or at the least greatly impaired.  
Which are they?  
Wise, loving, and zealous reproof and persuasions, drawn from the word of God, by ourselves apart: and if that will not serve, by the further help and assistance of other good and loving neighbours, till happily he may be brought to repentance, and to seek reconciliation, both with God and his people.  
Read for this Levit. 19.17. read also Matth. 5.23. etc. and again chap. 18 16.17. james 5.19.20.  
Of seeking reconciliation, we have an example in jobs friends, chap. 42. of that book, verse 8.  
But in so much as by reason of the stubbornness of our nature, it is a very hard thing for flesh and blood to stoop to any reproof, and to take profit by it: and seeing in regard thereof (as you answered) great wisdom is requisite to the well ordering thereof, to the end it may take due effect, according as we read Prou. 11.30. He that winneth souls is wise. I would have you therefore call to remembrance, and show what is required to the due ordering of reproof?  
First, the quality and degree of the sin is to be considered.  
Secondly, the quality and disposition of the offender is to be regarded.  
Thirdly, choice is to be made of the most fit and convenient time.  
Finally, love, pity, and compassion over the offender, with desire of his repentance to salvation, must be joined with zeal of God's glory, and hatred of the sin.  
The first consideration must be, whether the sin be smaller or greater, either in itself and of the own nature, or by circumstance: whether it be committed of infirmity, or otherwise: once, or more often, etc.  
The second consideration must be, whether the offender be of a meek, or of a more stirring and stubborn nature: old or young: whether a private or public person, etc. for age and authority must be reverenced, etc. read 1. Tim. 5.1.2.  
Again, whereas some must be more mildly dealt withal, others must be more sharply rebuked: according both to the Commandment of God, and also according to the practice of his wise and faithful servants. For the Commandment, read Gal. 6.1. Tit. 1.13. and chap. 3.10. and 1. Thes. 5.14. and 2. Thes. 3.14.15. and Jude, verses 22.23. and Isa. 58.1. For example, see how the Apostle Paul moderateth his reproof toward the Corinthians, 1. Epist. chap. 1. and chap. 4.21. and chap. 5. and chap. 11. compared also with nathan's manner of dealing with king David in his reproof, 2. Sam. 12. with samuel's dealing in the reproof of Saul, 1. Sam. 15. Compare likewise Peter's reproving of Simon Magus, Acts 8.20. etc. with his reproving of Cornelius, Acts 10. and Paul's reproving of Elymas the forcerer, Acts 13.9. etc. and of Hymeneus and Alexander, 1. Tim. 1.20. with his reproving of Peter, Gal. 2. Read also chapter 3.1. and compare it with his precept, chap. 6.1. Read also jeremies' practice, chap. 2.10.11. and the rest of the Prophets. Love and compassion over sinners, must moderate and season all reproof.  
Reproof must be as an electuary compounded of many simples, the mildness or sweetness of the one delaying the sharpness or bitterness of the other, that there may be a kindly operation: for otherwise there is danger, lest it should rather inflame and poison, then supple and heal.  
The third consideration must be for the fitness of the season, under the which also falleth the regard of a fit place. For if the offender should be in his unruly passions, and among his coapmates (as we may say) who would be ready to animate him, etc. the reproof (I speak of private reproof) should then be unseasonable. Read Matth. 7.6.  
Such a time therefore is rather to be waited, and as it were picked out, when the bold sinner may be singled alone, and when he may be found in a more seasonable temper. And chief if God so provide, that he may be humbled by some sensible judgement against the same or the like sin. Or after the hearing of some zealous & piercing Sermon, let not the occasion be negcted. To this purpose mark the wisdom of the Prophet Daniel, in giving his reproof & counsel to Nabuchadnezzar, after that he was somewhat scared by his strange dream, chap. 4. Read also 2. Chron. 19.2. how the Prophet Hananie is directed by the Spirit of God, to take the occasion to reprove jehoshaphat upon his late escaping of a great danger. Read also 1. Sam. 19.1.2.3.4.5.6. how jonathan chose his time to deal with the king his father, in the behalf of his friend David. And ch. 25. vers. 36.37. how Abigail waiteth her season to deal with her churlish husband N●bal. Thus therefore it standeth us in hand every way to be very circumspect, in the well ordering of reprehension.  
The discretion of a man (saith King Solomon) differreth his anger, and it is his glory to pass by an offence, Prou. 19.11.  
Moreover, he that will reprove as he ought, must most diligently take heed, that he be careful to reform himself first, Matth. 7.3.4.5. and then that he presume not above his gifts, or his place and calling, by meddling with matters above his reach, or with persons of whom he may easily conceive that they will scorn his admonition. Read Prou. 9.8.  
Nevertheless, it must there withal be considered also, that the wisest of God's servants, cannot always observe the time so fitly, nor carry the reproof in so convenient and due manner, but they must make reckoning, that some of the wicked (whom of love and duty they shall admonish and rebuke) will harden their hearts against the same: yea, and render hard measure, against those that shall most lovingly reprove them. As Herod dealt against john Baptist, casting him into prison. Read Prou. 27.22. Though thou shouldest bray a fool in a mortar, etc. yet will not his foolishness departed from him.  
It is true, that a wise reprover is as a golden earring, and an ornament of fine gold: but he is so, only to a wise and obedient ear, Prou. 25.12. For compassion over the offender, beside that Jude verse 22. read also Psal. 119. verse 136. jer. 9.1. etc. 2. Cor. chap. 12.12. Phil. chap. 3.18. Josh. 7.19.  
Thus much therefore for the witnessing of the truth, and tendering our neighbours good name and welfare, may suffice for this time. Remembering always, that in so much as God commandeth truth to be witnessed for the benefit of our neighbour, specially, of our good and godly neighbour; that therefore in such cases, wherein by the declaration of some truth, our neighbour should be unjustly prejudiced & hurt, we are at no hand to disclose it. As for example, we must not betray our good neighbour and Christian brother into the hands of cruel persecutors, much less the whole congregation, if we should be examined of the time and place of their secret meetings for the worshipping of God, and for their own mutual edification and salvation.  
And thus now we have seen at the last (according to the measure of grace which God in mercy hath vouchsafed upon us) what our whole duty is toward our neighbour, according to this ninth Commandment.  
But is there nothing commanded, or at the least necessarily implied in it concerning ourselves, and the tendering of our own good name and safety?  
Yes: for by the duties which the Lord God commandeth us toward other, he giveth us to understand what regard we ought to have of ourselves and our own good name.  
What regard is that which you speak of?  
As we must truly repent of all our sins passed in the sight of God, and make outward profession of our repentance before men, touching those sins especially, whereby we have given offence to any, either publicly or privately: so, for all time to come, it is our parts so to order our lives in unfeigned obedience to all the holy Laws and Commandments of God, that we may not only have praise with God, & the testimony of every good neighbour, for our credit and welfare in the midst of them. Yet so, as we must always for our own parts, both think humbly, & speak modestly of ourselves, & our own actions or virtues, according to that admonition of the holy Prou. cha. 27.2. Let another man praise thee, and not thine own mouth, a stranger and not thine own lips. And Gal. 5.26. Let us not be desirous of vainglory, etc.  
It is true: for first the only way to win or recover a good name, is by amendment of our lives, wherein we have transgressed, & so procured our own reproach: & if we shall hearken to the admonition & rebuke of others, as well we as would have any in the like case hearken unto us etc.  
And secondly, that every man standeth bound to have care to seek a good name in the Church of God, by walking humbly in the ways & Commandments of God, we may consider it by diverse reasons. For the ways of God are the only commendable ways. Fear God, & keep his Commandments (saith the preacher, Eccl. cha. 12. ver. 13.) for this is all of a man. All whatsoever beside is vanity. And what else in any sound reason can any man be worthily commended for, if he want the fear of God, etc. May a man be commended for profaneness, or for idolatry, or for wrath, or for drunkenness, or for fornication, etc. God forbidden. The Lord himself maketh the faith of his servants the ground of their good name, Heb. 11.39. & their obedience the confirmation thereof. Read Phil. 4.8. In this respect, let it be considered, that the whole Law of God beareth the name of truth; to the obedience whereof also is opposed the general vice of lying, as Psa. 119. verse 29. Take away from me the way of lying (saith the holy Prophet) and of thy good grace grant me thy Law. And verse 89. All the Commandments of God are truth. And Psal. 19.9. The judgements of the Lord are truth: whereupon also saith the Apostle john, 1. Epist. 1.9. If we say we have fellowship with God and walk in darkness, we lie, and do not truly. And chap. 2.4. He that faith I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. Thus, Rom. 1.25. Idolaters are said to turn the truth of God into a lie, and james chapter 3.14.  
They that have bitter envying and strife in their hearts, they are liars against the truth. On the contrary, he that doth truth, cometh to the light that his works might be made manifest, that they are wrought according to God, john 3.21. Such are said to walk in the truth, john 2. Epist. verse 4. and Epistle 3. verses 3.4. even that truth which is according to godliness, Titus. 1.1. even that truth which is in Christ jesus, Ephes. 4.12. and for the which we must do all that we can; and nothing against it, 2. Cor. 13.8. for the which we must not only be witnesses, but even Martyrs in a special manner, if need so require.  
And a particular branch of this obedience from whence a good name is argued, is the speaking and witnessing of the truth, according to this ninth Commandment. And when a man is a man of his word, as they say; and when (as our Saviour Christ speaketh) his yea is yea, and his nay nay; and when we be careful to avoid ●alkatiuenesse, after the manner of idle gossiping, etc. Read Prou. 10.19. and 1. Tim. 5.13. Read also Prou. 17.27.28.  
Thus must we walk, that we may have praise both before God and man: read Rom. 2.28.29. But that we may conclude this point of our treatise: What is to be said concerning our secret sins: do we s●nd bound to make them known, as being a means whereby God would have us seek a good name?  
As God requireth it for a duty of love to our neighbour, that we discover not his secret sins, either before the Magistrate or otherwise; that is to say, those his sins, by the concealing whereof no peril or hurt groweth to the commonwealth, or to any particular and private neighbour: so he permitteth it as a fruit of love belonging to a man's self, that he should not to his own diffamation, disclose his like secret offences: unless happily he should find it necessary, for the relief of his conscience, to make them known to some choice & faithful neighbour, according to the instruction of the Apostle, jam. cha. 5.16. saying: Acknowledge your faults one to another, & pray one for another, that ye may be healed: for the prayer of a righteous man availeth much, if it be fervent.  
This standeth with good reason. For as no man will make known his bodily disease, 
The Equity.  to that Physician which would have no care to do him good: so what should induce a man to acknowledge his faults to any that would not tender the spiritual health of their souls, & c? Hereupon also it may appear, that the law of Popish auricular confession of all sins, both secret and open, to the full number, in the ear of the Priest, to receive his injunction of penance in way of satisfaction to God, is an absurd and tyrannous cruelty against men's souls and consciences.  
Likewise their oath ex officio, driving men to accuse themselves, according to the pleasure of any man's captious inquisition and demand: it is against that gracious liberty which God hath granted to his servants in this behalf.  
And for any to discover his own secret corruptions without just cause, and not to singular good end and purpose, would it not be judged of all, to be done either of hypocrisy, or of a profane and unadvised folly?  
Nevertheless, if any keeping close his sins, do harden his heart therein, he may justly fear, lest God in his displeasure, do make him in the terror of a hellish conscience, to cry out against himself, and to be a trumpet of his own shame, as oftentimes it falleth out against such close & hard hearted sinners.  
But enough of this point for the present: We come now to the general equity of this Commandment.  
What is that?  
The equity of this Commandment may be considered diverse ways, like as we have seen in the former.  
Show here again how that may be?  
First, in respect of God.  
Secondly, in respect of ourselves.  
Thirdly, in respect of our more private and usual course of dealing with our neighbours and brethren.  
Fourthly, in respect of public society and government.  
Finally, in respect of our profession of the name & religion of God.  
Let us examine these things particularly.  
And first how can ye declare the equity of this Commandment in respect of God?  
Because he is the God of truth, most entire, faithful & constant in all truth: it is most qual, that he should forbid his people all untruth, as that which is most directly contrary, both to his nature and will, and also to all his counsels, words, and works.  
Your answer is most true, whether we consider of God in the unity of his nature, he is the God of truth, jeremy 10.10. Or whether we consider of him as he hath revealed himself in the Trinity of persons. The father is the father of truth, john 5.30.31. and chapter 8.26.27. The son of God is true, yea, truth itself, Proverbs 8.6.7.8. john chapter 1.9. The holy Ghost is the Spirit of truth, john. 14.15.16.17. and chapter 16.13. and 1. john chapter 5. verse 6. And in the same place, verses 7.8.9.10. The joint witness of the whole Trinity is true from heaven.  
Hence also it is, that the word of God is called in a singular and incomparable excellency, the word of truth, 2. Cor. 6. verse 7. and Tit. 1.9. the faithful word, and james 1.18.  
The counsels and purposes of God are all faithful and true, Hosh. chapter 13 verse 14. Rom. 11.29. 1. Cor. 1.9. 1. Thes. 5.24. james 1.17. Psal. 105▪ verse 8. and Psal. 14.6. All the works of God also are perfect and true: they are not counterfeits of things, but true substances of things, in their several kinds, Deut. 32.4. and Psal. 112.7.8. and Psalm 119.90.91.7.  
God therefore being every way most true, must needs in all equity command both true speaking and true dealing, in regard of his own nature.  
Proceed now to declare likewise the equity of this Commandment, in respect of ourselves.  
How may we perceive this to be so?  
Insomuch as God hath showed so great love on us, that we should be called his children; it is very equal and meet, that we should resemble the image of our heavenly father, in all righteousness and holiness of truth.  
So indeed do the Apostles of the Lord reason, 1. john 3.1. etc. and Paul Ephes. 4.24. Yea such are their very words. Read also Col. 3.9.10.  
Now verily such must we be, unless we will show ourselves to be the children of the devil, & not the children of God, joh. 8.44.  
But let us come to the third point.  
How can you show the equity of this Commandment, in respect of our more private and usual course of dealing with our neighbours and brethren?  
Cast off lying (saith the Apostle) and speak every man the truth unto his neighbour: far we are members one of another, Ephes. 4. vers. 25.  
A notable and lively similitude taken from the natural body, to the which God hath given diverse members, and sundry faculties and powers unto them, and all for the conservation of the whole body.  
Now therefore, were it not an unequal and a very absurd course, that any one member should deal unfaithfully with another? as if the eye should take chalk for cheese, as we say: or the hand to put a stone to the mouth in stead of bread, or rank poison in stead of wholesome nourishment?  
No less absurd were lying in the new work of God's grace, then that should be in the frame of nature: whether one Christian should lie to another, or that they should tell lies the one of the other.  
Now four, how can you declare the equity of this Commandment, in respect of public society and government?  
The ordinary course of justice and judgement cannot proceed for the defence of the innocent, and punishment of the offender, neither yet for the ending of controversies betwixt good neighbours, but by the testimony of witnesses; and that also, even upon their oaths, for the more certainty of finding out the truth.  
It is true: for as the Lord saith, Deut. 19.15. At the mouth of two witnesses, or at the mouth of three witnesses shall the matter be established. Read also Matth. 18.16. and 2. Cor. 13. which places also were mentioned a little before. And again, Hebr. 6.16. An oath for confirmation is with men an end of all strife.  
It standeth therefore with all equity, that every man should be willing according to his knowledge, in a due course of inquiry, to give witness to the truth: yea it is every man's part, carefully to observe and mark those things which it is fit for them to know, 
The Curses.  that they may (as occasion shall require) be meet witnesses of the truth.  
It is not a sufficient excuse for a man to say, I know not what to say to it, whereas he might have known if he had listed. Even as we would gladly have the just testimony of others, for the clearing of ourselves, etc. so ought we to be willing to yield ours for the benefit of other. And likewise, as we would be loath that so precious a jewel as a good name is, and that so sweet a fruit, as is loving favour which groweth from thence, should be stolen as it were out of our gardens by any false witness, lies, and slanders: so ought we of the same equity, to take heed that we defraud not or spoil any of their good name and estimation, by the same unjust & wicked practices.  
Moreover, the equity of this point appeareth, in so much as false witness, lying and slandering, is the common harbourer and upholder of all sins, and also an enemy to all virtue and godliness, both in depraving thereof, and also in denying all just defence and succour thereunto. We are come to the last point.  
How can you show the equity of this Commandment in respect of our profession of the name and religion of God?  
Because they that slander and defame any their good neighbours and brethren, and they also themselves, who walk not answerable to their profession, do give occasion to the enemies of Gods true religion, to blaspheme and speak evil of the most holy and reverend name of God.  
So it is said indeed of king David, that by his grievous sin of adultery and murder, he caused the enemies of the Lord to blaspheme, 2. Sam. 12.14. And more generally it is said of the wicked jews, that through their breaking of God's Law, they dishonoured God, and that through them the name of God was blasphemed among the Gentiles: Rom. 2.23.24. Now surely, this is the most unequal thing that can be, that God who honoureth his people with putting his name upon them, and in calling them to the profession of his heavenly kingdom and glory: it is the most unequal thing that may be (I say) that God should be dishonoured by them. Ought ye not (saith that honourable Nehemiah, chap. 5.9.) to walk in the fear of God for the reproach of the heathen our enemies? So the equity of this Commandment and of the third, is in this respect the same. And the rather also is it unequal, that one Christian should slander an other; because the enemies of God's truth are over ready, to seek the diffamation and slander of us all, though we be careful to maintain the credit one of another, so much as in truth and equity we may.  
The equity of this Commandment being thus manifold and great, no marvel though God in his justice hath threatened and assigned so many and great curses or plagues and punishments to the transgressions of it.  
These curses therefore let us now come unto: for this is the place, wherein we are according to our order to consider of them.  
And first, what is the curse and punishment of those that bear false witness upon their oath before a Magistrate?  
The punishment of such in the civil course of God's justice, was appointed to be the same, which they by their false witness would have brought upon their neighbour, as we read in the 19 chap. of Deut. from the 16. verse to the end of the chap. And Deut. 27. vers. 17. and 19 such as are instruments of wrong this way, they are by the consent of the people of God, even according to his commandment, pronounced accursed before the Lord.  
So indeed we read expressly in those places of holy Scripture: and there is no doubt, that God who commandeth civil judges to use this severity against the bodies and outward estate of false witnesses, will be behind in the execution of his divine justice, both upon their bodies and also upon their souls, whosoever shall not have grace to repent them earnestly of so great and grievous a sin.  
And notwithstanding the course of civil justice among us, is more slack than that of the Lords in Israel and by somuch more failing and unperfect then that was: yet it is no small punishment or curse and reproach, that the perjured person is disabled from the credit of giving testimony in any matter of judgement so long as he liveth.  
And further also, concerning the more heavy curse against the false witness, read Prou. 19.5. and in the same chapter, vers. 28.29. And again, chap. 21. verse 28. where the often repetition argueth the special displeasure of God against this sin, as against that which is greatly abhorred of him: according to that we read, Prou. 6.19. and Psalm. 59 from 〈◊〉 11. verse: where, read a fearful imprecation against the perjured person.  
And thus we may by very plentiful and authentic witness perceive, that the false witness shall be surely and severely punished.  
Now, what is the curse against the wicked judge or Magistrate, who shall without diligent sifting of the false witness, admit and allow his false testimony, and accordingly give a wrong sentence?  
He that saith to the wicked, thou art righteous, him shall the people curse, and the multitude shall abhor him, Prou. 24. verse 24. yea, the Lord himself doth abhor him, Prou. 17.15.  
How then should he not stand fearfully accursed? Read also Prou. 29.12. Such a prince must needs make wicked proceed, and so haste the curse of God against himself.  
What is the curse against the common and unconscionable liar?  
We have partly seen it in the curse of the false witness; from the testimonies of diverse holy Pro. them rehearsed. And we may see it further, Prou. chap. 12.19. The lying tongue shall soon vanish, the deceit of such shall turn to their own hurt: according to that which followeth there in the next verse. And in the same chapter, the 22. verse: Lying lips are an abomination to the Lord. Wherefore also it is written, Psalm. 5. the 6. verse: The Lord will destroy them that speak lies. And Revel. 21.8. All liars shall have their part in that lake which burneth with fire and brimstone, which is the second death.  
Read also Revel. chap. 22. verse 15. and Psalm. 31.18. a vehement imprecation against liars: and namely against that doggish Doeg, Psalm. 52.3.4.5.  
Among men also, this is a just recompense against the liar from the hand of God; that he shall not be believed though he speak the truth.  
And finally note, that as the sin of lying is increased by common swearing, so also shall the curse be the more heavy against such. Read here again Zacharie 5.4.  
But let us hast forward.  
What is the curse against the privy and malicious backebiter and slanderer, & c.?  
Psalm. 140. in the 9 verse thus we read: backbiters shall not be established upon the earth, evil shall hunt the cruel man to destruction.  
Yea, and by that which we read in the 15. Psalm, we may perceive that this sin is as a bar against all such, that they cannot enter into the kingdom of heaven.  
And beside, by that we read, Psalm. 101. verse 5. we may see they are such a kind of people, as are not to be suffered in a godly family or Christian common wealth.  
And further, concerning the civil punishment of the slanderer in the common wealth of Israel, to wit, in the case of the slander of a virgin touching her virginity, read Deuter. chap. 22. verse 13. etc. to the 19 verse.  
Thus than the curse is great against false witnesses, liars and slanderers.  
Is there any curse also against them that conceal that truth which of duty they ought to disclose and utter?  
It is said of such, that they shall bear their iniquity, Levit. chap. 5. the 1. verse.  
Now surely, if iniquity be upon them, the punishment will follow, if it be not prevented by repentance, and by humble supplication to God for the pardon and forgiveness thereof.  
But let us proceed.  
What is the curse against him that doth discover the secrets of his neighbour, which he ought of love and faithfulness to have concealed?  
He that dealeth thus, shall worthily lose his chief friend: according to that we read, Prou. 17. verse 9 He that covereth a transgression seeketh love, but he that repeateth a matter separateth the Prince. And chapter. 25.9.10. Debate the matter with thy neighbour, and discover not the secret to another, lest he that heareth put thee to shame, & thine infamy cease not.  
Thus reproach is punished by reproach.  
The curse of him that flattereth and dissembleth with his neighbour is yet behind: What proof have you that such are accursed?  
The curse (saith king Solomon) shall be imputed to him that blesseth his friend with a loud voice, rising early in the morning to do it, Prou. 27.14.  
And job, chap. 17. vers. 5. The eyes of his children shall fail that speaketh flattery to his friends.  
Or thus, The eyes of those that give themselves to flatter & soothe up their friends, they shall fail.  
Such is the curse of the flatterer, even of such who (as was said before) rise up early to do it: as it is written of Absalon that he did, 2. Sam. 15.2. Read also Prou. 12.2.3.  
Now what is the curse of him that rashly mis-iudgeth his neighbour, and misconstrueth his words and deeds, interpreting them in the worst part?  
judge not (saith our Saviour Christ) that ye be not judged: for with what judgement ye judge ye shall be judged, and with what measure ye meat, it shall be measured to you, Mat. 7.1.2.  
Our Saviour Christ speaketh of this no doubt, as of a just punishment of God upon all rash judgers. Wherefore seeing he thus ordereth the hearts of men, shall we not much rather suppose, that he himself will use severity of judgement against such rigorous censurers? What is the curse against those that refuse to hearken to instruction, that so by leading a faithful and godly life they might get themselves a good name?  
The just and due curse hereof, is shame and reproach both before God and man.  
Such indeed is the fruit of a licentious life, Prou. 5. verses 12.13.14. and chap. 10.7. The name of the wicked shall rot. And chap. 13.18. poverty and shame is to him that refuseth instruction. Read a fearful imprecation in that respect, Psal. 109.13.14.15. read also Eccles. chap. 11.9.  
Show likewise, what the curse is against such, as forsaking the ways of God, refuse to hearken to instruction & rebuke, for the recovery of a good name?  
Instruction is evil to him that forsaketh the way: and he that hateth correction shall die. 
The Blessings.  Prou. chap. 15.10. and vers. 32. He that refuseth instruction despiseth his own soul, and chap. 29.1. A man that hardeneth his neck when he is rebuked, shall suddenly be destroyed, and cannot be cured.  
Read also Matth. 12.43.44.45. and 2. Pet. 2.20.21.22. Hebr. 6.4.5.6.7.8. and chap. 10.26.27. But we have witnesses enough. And thus we may also yet further perceive, how the Lord accursing all untruth against a man's neighbour in matters of this life, must needs much rather hold those accursed which lie unto himself, or bear false witness, more directly to the falsifying of the rruth of his divine will and doctrine, to the special dishonour of his name, and to the peril of men's souls. Of the curse of such as lie unto God, consider from the example of Ananias and Sapphira, Act. 5.3.4.5. etc. And of such as speak lies, and teach false doctrine through hypocrisy: read 1. Tim. 4.1.2.3. Read also Deut. 13. and jerem. 23. and chap. 28.15. Ezek. chap. 13. Revel. chap. 19.20. and chap. 20.10. and chap. 22.18.19. Read also Numb. 14.37. Those men that did bring up that vile slander upon the land, shall die by a plague before the Lord. But this consideration doth more properly belong to the curses against the transgression of the first Table, where also it hath been considered of.  
Let us therefore leave this point, and come to the blessing which God hath promised to the obedience of this Comm.  
And first of all, what is the blessing of the true and faithful witness before a Magistrate, as also of him that hath a general care to speak the truth from the heart?  
The Lord assureth all such, that they are the true members of his Church here, and that they shall for ever rest with him in his heavenly kingdom, and never be cast out or removed, as we read in the 15. Psalm.  
This surely is an excellent Scripture, most comfortable to the purpose, as we have lately heard from the sermons made upon it. Read also Prou. 12.19. and verse 22. and chap. 21. vers. 28. Show in the next place, what the blessing of such judges and Magistrates is, whosoever be truly careful to examine witnesses diligently, that according to a true testimony they may judge truly?  
Mercy and truth preserve the King: as we read Prou. 20.28. and chap. 24. vers. 25.26. To them that rebuke the wicked shall be pleasure, and upon them shall come the blessing of every good man.  
They shall kiss the lips of him that answereth upright words.  
Here are three notable blessings bound up as it were a threefold cord twined together: The safety of the estate of the king in his princely royalty: Much inward joy and comfort of conscience, great pleasure as it is called: And the loving and reverend subjection of the people, noted by their prayers to God for them, and by the kissing of their lips, which are special fruits and tokens of special love. Read also Prou. 29.14.  
The blessing thus promised to the King as to the head and chieftain of the common wealth, descendeth no doubt upon every inferior Magistrate, as upon other principal members of the public body.  
Now therefore, that we may go forward: what is the blessing of him that is so far from false witness bearing, lying & slandering, flattery, and evil suspicions without just cause; that contrariwise he is of a charitable judgement, loving and tendering the good name & estimation of every good neighbour, desiring that it may continue and prosper without all prejudice, either in his own heart, or in the opinion of any other.  
What I say is the blessing of every such man?  
Blessed (saith the holy Psalmist) is he that judgeth wisely of the poor, saying: The Lord will deliver him in the time of trouble. And so forth, as it followeth from the beginning of the 41. Psalm.  
This charitable judgement which the holy Prophet speaketh of, is the ground and foundation of much truth in speech, and as a strong fortress against all lying and slandering.  
And therefore also doth our Saviour Christ assure all such of like recompense, at the hands of all other good and well advised and charitable minded men: judge not (saith he) and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven. Luke chap. 6.37.  
We will hast forward.  
What is the blessing of them that will hearken to the instruction and counsel of such as teach and instruct them in the ways of God, that so they may have a good name; which surely ought of all the children of God to be greatly desired and laboured after: What is the blessing of such?  
Let not mercy and truth forsake thee, (saith king Solomon) bind them upon thy neck, and write them upon the table of thine heart. So shalt thou find favour and good understanding (or as some translate, prosperous success) in the sight of God and man, proverbs chapter 3. verse 3. and 4. and chapter, 10.17. He that regardeth instruction is in the way of life. And in the same chap. verse. 7. The memorial of the just shall be blessed.  
That is to say, the remembrance of such as walk in the righteous ways of God, shall be gracious and acceptable in the Church of God, both while they live, and also after their death. It shall be a continual occasion of praising God, and a spur to stir up other to imitation.  
Wherefore, earnest is that often repeated exhortation, wherein the holy Ghost moveth to the obedience of holy doctrine, Prou. 1.8.9. And again chap. 4 13. likewise chap. 6.20. and verse 23. And yet again, chap. 7.2. and chap. 8.10. and verse 33. and also chap. 13. verse 14. and verse 18. He that regardeth correction shall be honoured. And is there not a blessing also for those that have care to teach & instruct others to walk in the gracious and commendable ways of the Lord: that so they may have favour both with God and man?  
Yes very great, according to the excellency of this duty in the sight of God, and according to the greatness of the blessing which hereby they procure unto their brethren: as we may read, Dan. 12. verse 3. and in the end of the Epistle of the Apostle james. Whereof also we have Abigail for a lively example. 1. Sam. chap. 25. vers. 32.33.  
Let us for example sake, and to the end that by a particular instance the matter may be the more clear: let us (I say) hear the blessing which David in this respect put upon Abigail.  
Blessed (saith the Prophet David) be the Lord God of Israel, who hath sent thee this day to meet me. And blessed be thy counsel, and blessed be thou, who hast kept me this day from coming to shed blood, and that mine hand hath not saved me.  
This is a notable instance, and may well serve for our issue and conclusion of this point.  
And thus, we having through the gracious blessing of God, the whole interpretation of this Commandment, touching the evils forbidden and the virtues commanded: touching the curses against the one, and the blessings upon the other, let us now come to the use.  
Have you pefectly obeyed this 9 Commandment, that so you may think yourself worthy to be freed from the curses, and to be partaker of the blessings of it?  
No: I have no more perfectly obeyed this Commandment than any of the former, but I have every way sinned against it, partly through ignorance and forgetfulness of the truth in many matters, which I ought to have known and remembered: and partly for want of love both unto the truth, and also to my neighbour: but much more by reason of that hatred and envy which aboundeth in my corrupt nature. For hence is it, that I have been so far from speaking the truth always, & giving a faithful witness in all things concerning my neighbour; that upon every occasion of unkindness & displeasure, I have been ready to deny him his due praise, yea to speak all evil of him, and to invent all manner of lies and slanders against him. Moreover, as I am ready to accuse and blame those whom I account my foes, falsely and above that there is just cause, so am I apt to flatter such as I take to be my friends: and again to make untrue excuses and partial defences for myself, to all those of whom I stand in any fear.  
Finally, I am by my natural disposition so far from amending my faults when I am reproved, that of wilful stubbornness I will rather do the worse, because I am reproved for them. Wherefore I must needs acknowledge, that I am so far from worthiness to enjoy the blessing of this Commandment, that I have justly deserved all the curses of it, unless it shall please God of his free grace & bounteous mercy for Christ jesus sake, to forgive these my grievous sins, & to give me grace unfeignedly to repent of them.  
It is true which you answer concerning every one of us; yea concerning all the sons and daughters of men, through the whole race of mankind. For thus the holy Prophet of God affirmeth, Psalm. 58.3. and Psalm. 62.9. Read also Psalm. 116.11. and Rom. 3.4. Experience also showeth, 
everyone of us is a damnable transgressor  that all men naturally are liars, and that naturally we are more delighted with lies then with the truth.  
The beginning of this vice appearing in childhood, increaseth with age, unless God by his grace doth correct the same; as they have plentiful experience, to whom the examination of malefactors appertaineth.  
And as we are altogether corrupt and sinful in lying all manner of lies, both earnest lies, merry lies, and officious lies; in cunning excuses in false accusations, & in the root of all these, self love, hatred and evil suspicions: so are we as apt to flatter, and soothe up such as we fear, or such from whom we look for benefit or preferment, etc.  
And touching our obstinacy against rebuke, is not every one ready to bewray the deep corruption which lieth lurking in his heart? I speak of all such as have not yet received the spirit of sanctification. For do not such use to say when they are persuaded withal, by this reason of a good name: What care I what any man thinketh or speaketh of me, let them say what they will, I care not a pin, & c? Thus rude and brutish is our naughty nature. Who therefore may truly deny, that we are not through the corruption of nature, and because of the evil fruits thereof against this Commandment justly accursed & damnable in the sight of God?  
So than unless (as was answered) we shall find redemption and justification by our Saviour Christ, how many of us all think to escape the eternal wrath and condemnation of God?  
It is therefore to great good purpose, that we consider of some proofs, that may assure us that our Saviour Christ who hath died for these our sins, as well as for any other, hath also perfectly obeyed this Commandment, as well as he hath done the other, that so we may know him to be a perfect Saviour. What proof have you for this?  
We have evident proof of it, in that it is every where in the holy Scriptures testified, that our Saviour Christ is not only true, but also the very truth itself, to all that shall truly believe in him, and unfeignedly repent of all their errors, and thenceforth endeavour to mind and speak the truth from their hearts: 
Our Saviour Christ's perfect obedience for us.  For we know (saith the Apostle john, speaking of himself and all true Christians) that the Son of God is come, and hath given us a mind to know him which is true: and we are in him that is true, that is, in his Son jesus Christ, he is very God and eternal life, 1. john 5.20.  
This only one place is a sufficient proof: but as was truly answered, we have many other testimonies, both former in that part of the holy Scriptures which is called the old Testament, and later in that part which is called the new. Of the former, we read Prou. chap. 8. vers. 6.7.8. and Isa. chap. 11.1. Concerning the later, we read Reu. 3.7. and vers. 14 Moreover, john 1.6.14. and chap. 5.19.24. and in many other places: where the manner of our Saviour Christ his delivery of his doctrine with this doubled asseveration, verily, verily, is worthy to be noted to this our purpose. Neither is john Baptist only a witness, that our Saviour Christ is the truth, verses 32.33. of the same chap. but also God the father himself, and the divine works which our Saviour Christ wrought in his Father's name: as it followeth in the same chap. vers. 36.37. & vers. 39 The holy Scriptures give the same witness of him. And more particularly the writings of Moses, verse 46. Read also concerning the testimony which our Saviour giveth of himself, joh. chap. 14.6. and chap. 8.14.15.16.17.18. & vers. 45.46.  
Thus then, seeing our Saviour Christ (to speak in the most general signification of all truth) is most true, yea in himself even the most excellent and perfect truth itself, yea and unto us the way, the truth, and the life: and seeing the Father, from whence our Saviour Christ is come, who is the God of truth, and the holy Ghost also, who is the Spirit of truth, give witness of Christ, that he is very truth: what letteth why we should not assure ourselves, that he is true in the particular obedience of this Commandment: yea what letteth that we should not believe, that he hath perfectly obeyed this Commandment, as well as he is perfectly just in the obedience of the 8. Commandment; and chaste in the obedience of the 7. and meek in the obedience of the 6. and dutiful to parents and to all superiors in the obedience of the 5. And the rather because our Saviour Christ professeth that this was the cause, why he came into the world, that he might give witness to the truth for the benefit of so many as should receive his testimony thereof, joh. 18.37.  
In this Christ therefore must we believe, to the end that (we being liars in ourselves) may be true in him, and clothed with his righteousness touching this Commandment, as well as with his obedience to all the rest. For if we do not believe in this Christ (of whom it is testified that he is every way perfectly true) we cannot be saved, as Christ himself affirmeth, joh. chap. 8.24. Except ye believe (saith our Saviour Christ) that I am he, ye shall die in your sins.  
And finally, this also we must know, that if we be in Christ, we must of necessity, or rather we shall by his grace, truly repent of all the lies and slanders that we have made; and of all other our transgressions against this Commandment. Yea putting away all lying, etc. we must have unfeigned care both to speak and to do the truth, in some measure of true and perfect love both to God and man; labouring also to increase more & more therein. Read Philip. chap. 4.8. Let this suffice therefore for the use of the whole doctrine of this ninth Commandment.  
And so come we now to the last, which is a most worthy conclusion of all the rest.  
Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maid, nor his ox, nor his ass, neither any thing that is thy neighbours.  
For the understanding of this last Commandment, besides that we must keep in mind that which was said concerning the former Commandment, who is to be taken for our neighbour; we have furthermore to inquire of these two things: First what the Lord meaneth by this word covet, that is, what be the evil corruptions and sins of our nature comprehended under it. And secondly, which be the things of our neighbour which he forbiddeth us to covet.  
Show therefore in the first place, what the word covet meaneth?  
To covet, is to have any the least lust, desire, or motion in the mind, after any thing that is our neighbours.  
The Lord hath forbidden coveting or longing, with all unlawful desire after any thing that is our neighbours, in the Commandments going before. 
How it is distinguished from the former Commandments.  For in the 8. Commandment he hath forbidden us to covet our neighbour's house, or any part of his worldly riches: In the 7. Commandment he hath forbidden us to covet or lust after our neighbour's wife, etc. as our Saviour Christ expoundeth that Commandment in the 5. chap. of Matthew. Yea this corrupt coveting or justing, this longing after, desiring or wishing (for all these are one) it is as it were a short and summary abridgement of all sin. The coveting or desiring after divine honour and glory, that is, after any honour and glory above that is meet for a creature; as Eve was tempted by the Devil to desire to be like God, it is the transgression of the first Table.  
All coveting or lusting which tendeth to the hurt of our neighbour, is a general transgression of the second Table.  
Coveting therefore or lusting, is as an universal leprosy or contagious poison overspreading, or rather undermining all good duty. It may seem therefore that this Commandment is nothing else but a repetition or interpretation of that which hath been already forbidden.  
How may this stand with the wisdom of the most wise God, that he minding to set down his Law most briefly should forbid one and the same thing more than once?  
This question containeth in itself a full and sufficient answer under it: for in so much as God is most wise and discreet, yea even the very author of all that distinction whereby any thing differeth from other: we may in no wise think that he should in so short a Law as he gave to his people, make any unnecessary repetition of one and the same thing.  
It is very true: God that hath made and disposed all things most exactly, as it were by line, weight and measure, Isa. 40.12.13.14. God who numbereth the stars, and calleth them all by their names, Psalm. 147.4. God that giveth man all the understanding and discretion which he hath to discern betwixt things that differ: he that taketh the wise in all their crafts and quirks, etc. shall not he know how to speak distinctly? It followeth therefore, that we do necessarily make a distinction betwixt this coveting which is forbidden in this Commandment, and that which is forbidden in the Commandments going before. What distinction may this be?  
In the former Commandments all coveting is forbidden, to the which consent is given. Here coveting is forbidden in the least motion, though no consent be yielded at all.  
Yea the least flitting and vagrant motion which hath never so little delight mixed with it. And not only so, but also the idle, vain, and lose thought, of the unjust enjoying of any thing that is our neighbours, which our Saviour Christ seemeth to call discoursing in the air, Luke 12.29. yea even the very original inclination of our corrupt nature to any unrighteous lust and desire is forbidden, albeit there arise no motion or any the least delight therewithal. And therefore much rather doth the Lord forbidden all continued consultation and deliberation of the heart, tending to any unlawful and inordinate lust.  
So then in this Commandment we have diligently to consider four degrees of sin to be forbidden, which go before that consent, which is given to wicked coveting or lusting.  
I would have you make rehearsal what they be?  
They are these which follow.  
First, the natural inclination of the heart, which, since the fall of Adam hath been and is in us and in all his posterity, corrupt from the womb.  
Secondly, the thought and imagination, which ariseth from that secret and inmost corruption.  
Thirdly, the motion which springeth from the thought.  
Fourthly, consultation and deliberation, which ariseth from the motion and delight, is the next forerunner to full consent.  
Or thus to the same effect: In this Commuandement the Lord forbiddeth first the contraries to original inclination to that perfect righteousness and love, which we do owe to our neighbour: that is to say, original inclination to injustice, and to the hatred of our neighbour. Yea and also original inclination to the inordinate and excessive love of ourselves. Even all the corruption which is come upon our nature by the fall of Adam.  
Secondly, the Lord forbiddeth the immediate fruits of the same inclination to injustice and unrighteousness, and to the vile hatred of our neighbour, and to the inordinate love of ourselves; 
Sins forbidden.  that is to say, all unjust and hateful thoughts and motions of the heart, enticing and provoking to the hurt of our neighbour, as also vain and fond thoughts, motions & discourses, tending to the puffing up of ourselves in self-love, pride, etc.  
Yea further let it be observed, that the former inclination, thought, motion, and deliberation, even concerning lawful things, and such as do belong to ourselves, if they arise in our hearts before the just time and season thereof, they are comprehended under this coveting which is here forbidden of God.  
As for example, the thought and desire of marriage before the time meet for it; also longing after the possession of an inheritance while a man's father is living, or being under wardship, before he is come to lawful and convenient age, to enter upon the possession and use of it. Yea the flitting desire or longing after any thing whatsoever, before the time and season appointed of God, or by no lawful and good means, though the time and season may be thought meet and convenient: all such flitting desires are here condemned.  
Finally, the not resisting of these thoughts, motions, and discourses, is against the righteousness of this Commandment, as being the hindrance of love, and every other good fruit thereof; and the cherisher of all sin against our own consciences in the fruits of self-love and unkindness against our neighbour.  
And thus we have the unfolding of the sin forbidden in this Commaundemeut: whereby the difference betwixt it and all the former Commandments of this second Table, may plainly be discerned: whereby also we both understand the excellency of the divine wisdom of God, in giving so perfect a Law of all righteousness and love toward our neighbour; and likewise, we may see more deeply into that misery or rather sink of iniquity, that lurketh in our corrupt nature, till we be renewed in the spirit of our mind, and made new creatures fashioned again by the Spirit of God, in a more secret manner than we were in our mother's womb.  
Now therefore, having help against the difficulty & hardness of the understanding of this Commandment, 
Knowledge of this Commandment most necessary.  I would gladly hear the reasons of you, why the knowledge of it should be so specially necessary and profitable, as you have been taught the same to be.  
Which are they?  
Because without the knowledge hereof, we can neither see into the full greatness of our own sin, and the extreme misery which is due to the same: nor into the perfect excellency of God's righteousness, in the punishing of sin, nor into the riches of his mercies in forgiving sin and saving of sinners, nor the necessity we have of a Saviour, neither what godly sorrow for sin meaneth, nor what regeneration and repentance is, nor what it is to be truly humbled before God, nor how great cause we have to be in continual watch and ward, yea, in earnest battle and fight against sin, lest it should get strength to reign in us, to the everlasting destruction both of our bodies and also of our souls.  
All this is evident from the former discourse already laid open in the example of Saint Paul, Rom. 7. and by that conclusion which he maketh upon that discourse, verses 24.25. O wretched man that I am, who shall deliver me from the body of this death? I thank God through jesus Christ our Lord.  
Hence therefore we may perceive, that we do altogether deceive ourselves, when we do not judge ourselves sinners but from the eviction of outward disobedience to God's Law, and also when we think well of ourselves, and that we are in good estate, because in our own conceit we are better than other. Our actual sins should be as bloodhounds unto us, by them to trace out our original corruption after the example of the prophet David in the 51. Psalm.  
For let us look into the evil lust and concupiscence of our hearts, and we shall find a workhouse, yea, a world of wickedness, the which shall give us just occasion to condemn ourselves in the sight of God, even when other men can see nothing wherefore they should greatly blame us; even then (I say) shall we find plentiful occasion to cry out with the Apostle, Miserable men that we are.  
Godly sorrow must begin from the inward ground of the heart, 
The sin of coveting exemplified.  and for the most secret evil lusts and motions thereof, or else it is no true godly sorrow.  
As for example, he that hath fallen into fornication, must not only be sorry for the fact, but chief to think that he should have an adulterous and filthy heart. The angry man is not truly sorry for his wrathful speeches and furious dealing, unless he be sorry that he is of an angry and testy or choleric nature. The drunken man is not truly sorry for his drunkenness, unless he be sorry that he is intemperate in desire after drink, etc. Neither he that hath dealt contentiously against his neighbour, unless he be sorry that he hath a proud heart.  
The same is to be said of every other sin. True repentance must begin the change of the heart, by the change of the thoughts and motions thereof, or else it is not true repentance, jer. chap. 4.14. O jerusalem wash thine heart from wickedness, that thou mayest be saved: how long shall thy wicked thoughts remain within thee? To speak in a word, God beginneth his work of the reformation of man, where Satan from the beginning began to deform man. True resistance of sin must begin at the first thought and motion, yea, even at our inclination unto sin. Whosoever do not consider this, & submit themselves to this work of God's grace, and seek after the increase of it, etc. they be no better than hypocrites, they be no true converts and faithful servants of God, whatsoever fair show and appearance they may have.  
Thus than we may perceive what it is to covet.  
It followeth that we do consider which be the things of our neighbour, which God forbiddeth us to covet: whereof, some are expressly mentioned, the rest are all understood.  
Which are those which are expressly mentioned?  
First his dwelling house, and in the 5. chap. of Deut. ver. 21. his field is also mentioned; then the parts of his household or family, as first & principally his wife, whom God hath given for his special comfort, & then his good & profitable servants, both manservant & maid, for his inward & home business. And last of all, his cattle, both ox & ass, for his more outward works, the one for draft and ploughing, the other for the use of journeying and other burden.  
These indeed are the things of our neighbour, which the Lord our God expressly forbiddeth us to covet, or to have the least desire after them, to the diminishing either of his more inward lawful pleasure and comfort, or of his just profit and outward welfare.  
A man's wife we know is or aught to be as his chief darling and treasure, and therefore is compared to the loving hind and pleasant Roe. Read Prou. 5.19. Yea preferred to all jewels, Prou. 31.10. and therefore is called the delight of her husband's eyes, as the Lord speaketh to Ezekiel concerning his wife, chap. 24.16.18.  
A good and faithful servant also, is of all justly accounted a great blessing of God, and there is no man which doth not think himself greatly injured, if at any time such a one be unneighbourly egged and enticed away from him. Consider further of this point, from Paul's Epistle to Philemon.  
Finally, touching the profit that cometh by the ox; the holy Proverb speaketh of it, chap. 14.4. Where no oxen are, there the crib is empty: but much increase cometh by the strength of the ox.  
Behold therefore how graciously the Lord tendereth every man's comfort and welfare, that he forbiddeth not only the taking away of these things, as King David did Vriahs' wife, and as the Shabeans took away jobs oxen and asses, and slew his servants that kept them, chap. 1. of that book of job. verses 14.15. but he forbiddeth even the least coveting and desiring, or linger after these things, which as hath been showed is the original of the outward action.  
Now in that the Lord forbiddeth the coveting after any neighbour's wife, which is first mentioned in the 5. of Deut. (whether the coveting be because of her beauty or good houswifry, or wisdom in government, yea, or though it should be for her godliness) he doth under this instance forbidden both that which we call a voluptuous, fleshly and carnal mind; and also a light vain and foolish mind. And in that he forbiddeth us to covet our neighbours house, field, manservant or maid, ox or ass, which are all set down in the second place, as we read in Deuteronomie, the Lord doth by the prohibition of these, forbidden that sin which we call worldliness of mind.  
To conclude all in few words therefore: It is as much as if the Lord should say: Thou shalt neither for thy pleasure sake, nor for thy profit, desire any thing that is thy neighbours.  
Thus much of the things expressly mentioned.  
But the Lord giveth plainly to understand, that he forbiddeth us to covet any other thing beside.  
What things may they be?  
As we are forbidden to covet our neighbour's house and lands, so we are forbidden to covet any of his movable goods, gold or silver, jewels or plate, corn, wine, oil, or any other thing in like sort.  
As we must not covet our neighbour's manservant or maid, so neither may we covet his son or his daughter.  
As it is not lawful for us to desire his ox or his ass, so neither may we wish to have his horse or his sheep.  
Finally, we must needs understand, that in so much as the Lord forbiddeth us to covet the lesser, much more doth he forbidden all coveting after the greater: As for example, seeing we must not covet his outward goods to his worldly decay, we must much less desire his place of worldly honour, as to be some Lord, Duke, etc. And least of all, may we covet his spiritual gifts and graces, or the means thereof, to the hindrance of his salvation. Seeing we must not covet any man's private servant, much less must we for our private benefit, or affectation and liking, covet to have any people's public good and faithful Minister of God's word from them.  
It may not be denied, that there may fall out just occasion when a Minister of God's word may be translated as it were, and removed from one people to another. But that must be in an orderly course, when it may be discerned to be more to the glory of God, etc. and not to serve the private humour of this or that man, which will say, such a one shall go for my money, and so contemn all other, etc.  
The first of the things in this answer, are so plain in themselves, that they need no further speech or allegation for the proof of them. In a word, the coveting of any thing of our neighbours (whatsoever is covetable, if we may so speak) or in any respect desirable, all is forbidden in this Commandment.  
For so the Lord himself speaketh in his holy language, both in this Commamndement and in many other places, where he useth a word from the which all things of desire, or which be as we say in request among men take their name, as Gen. 3.6. where Eve judging the forbidden tree to be a tree to be desired, gave place to her desire or coveting eye, and so brought evil lust into the world. So Josh. 7.21. in the confession which Achan maketh: I saw among the spoil (saith he) a goodly Babylonish garment, etc. and I coveted them, and took them. And every where in the holy Scriptures, things not to be coveted or desired from our neighbour, they are called from this word of desire, as vessels of desire for precious vessels, Dan. 11. verse 8.38.44. And Prou. 21.20. In the house of the wise is pleasant treasure, or as the word is, a treasure of desire, that is, which men count worthy to be desired. And Isa. 32.12. f●●elds of desire for pleasant fields. And Amos 5.11. vines of desire for pleasant vines.  
And generally, all precious and pleasant things are called such things as be desirable, Lament. 1.10. The enemy hath stretched out his hand upon all her desirable things, etc.  
And now from this repetition of things, both mentioned and also more generally to be understood, which God forbiddeth us to covet, let us observe that the reason hereof is, because the corruption of our nature is so plentiful in this evil of coveting, that our neighbour cannot have that thing of the bountiful hand of God, which our hearts cannot afford an evil lust after it, etc.  
Furthermore also we may from hence well perceive, that it is not lawful for us to wish any of the same things to any friend to the hurt of our neighbour, which we may not wish to ourselves: for this were to prefer our affection to our friend, before the goodwill and pleasure, and most wise providence of God, who hath otherwise appointed and disposed thereof.  
Moreover seeing we may wish no good thing from our neighbour, either directly to ourselves, or indirectly to any of our special friends, let us note well, that we may much less, and so not without greater sin, wish our neighbour any damage or hurt, 
Duties, or rather the grounds of all good duty commanded.  either in body or soul, goods or name, wife or child, servant or cattle, etc.  
Neither let us forget here, that the same coveting which is forbidden to every man concerning his neighbour's wife: the same I say, is forbidden to every woman concerning her neighbour's husband, etc.  
Finally, that we may briefly comprehend all which we may not covet, let us consider the admonition and charge of the Apostle john, concerning the things which we must not love to the hindrance of love, either toward God or our neighbour: as we read in the 1. Epistle of john chap 2. verses 15.16.17. where he divideth lust into three branches as it were; The lust of the flesh, the lust of the eye, and the pride of life.  
So that accordingly, doth the Lord forbidden all covetousness of the mind after riches; all voluptuousness of mind, in desire after pleasures, and all ambitious desire of honour.  
Thus much therefore concerning the evils forbidden in this Commandment.  
Now let us come to see on the affirmative part, what good things God commandeth in the same.  
Show which they be.  
First, God staightly requireth, that every of us do dispose of our minds, to stand fully satisfied and contented with that portion of blessing, both spiritual and belonging to this life, which he of his divine wisdom and grace, allotteth unto us from time to time: whether it be plenty or want, more or less, following our present business, and using all lawful means, with a quiet mind, and without any distrustful care for the morrow, paitently waiting upon God, until it shall please him in his good time, and by his most gracious and provident hand to better our estate.  
Secondly, that we have our hearts and minds, readily and constantly inclined and bend, to rejoice at all the mercies which God hath already, or shall hereafter bestow upon every of our neighbours, in what measure soever it be.  
Thirdly, that we do studiously devise how we may do them most good, and from the secrets of our soul's desire and long after their further benefit, as may stand with the goodwill and pleasure of Almighty God.  
Fourthly, that on the other side we be ready to lament whatsoever falleth out unprosperously against them, and that we be willing to our power to procure the remedying of the same, according to all the Commandments of the second Table of the Law going before.  
Finally, that we do earnestly and constantly settle ourselves to bewail, resist, and suppress all contrary lusts, motions and temptations, which shall at any time arise in our hearts, whatsoever they be.  
Or more briefly thus: The Lord our God requireth of us in this his last Commandment: first, original righteousness and perfect love toward our neighbour, as the ground of all good duties toward them, according to our first creation.  
Secondly, he commandeth us the immediate fruits of the same original righteousness, and perfect love of our neighbour, in all righteous and loving thoughts and motions of the heart, tending to the greatest good which we may procure unto them, joined also with the denial of ourselves, and all that self-love and pride which through the corruption of nature aboundeth in us.  
But concerning the parts of the answer somewhat more at large. For the first point, let us consider that this last Commandment is (as one may not unfitly compare it) the Sabbath of the second Table of the Law; seeing it requireth such an absolute ceasing of all hatred, yea, of all unkindness against our neighbour, that we may from the perfect ground of love and tender regard of him, only intent to do him the greatest good which possibly we may. Consider of this further, from the doctrine of contentment, 1. Timothy 6.6. and Hebrews chapter 13.5. and from the doctrine of the right manner of using this world and the things thereof, both profits and pleasures, 1. Corint. 7. verses 29.30.31.32. And likewise from the example of the Apostle, in an excellent measure, through the grace of God, though not in full perfection, Phil. 4.11.12.13. I have learned (saith the holy Apostle) in what estate soever I am, to be therewithal content. I can be abased, and I can abound, and to be full and to hungry, to abound and to have want. I am able to do all things through the help of Christ, who strengtheneth me.  
For the second point, read 1. Thes. 5.7.8.9. and 1. Pet. 1.22.  
For the third point, consider the nature of true love, that it is far from minding evil against a man's neighbour, (as 1. Cor. 13.5. Love thinketh not evil) that it deviseth how to do good, Isaiah 32.7.8. The liberal man will devise of liberal things. The contrary is severely reproved, 1. john. 3.17.18. and james 2.8.9.14. etc. Read the places.  
For the fourth point, read Rom. 13.15.16. Rejoice with them that rejoice, and weep with them that weep. Be of like affection one to another.  
Naturally every man aspireth to be his own, as entir and whole in himself as may be, that he may stand in need of none, nor be cumbered with the care of any, etc.  
This is the natural study and corrupt desire of us all. But the Apostle Paul guided by the holy Spirit of God, teacheth us all, both by doctrine and by example another manner of lesson: he counting himself a debtor to all men, both jew and Gentile, Rom. 1.14. So ought we likewise to account ourselves, according to our gift, place, and calling. Consider also the example of the same Apostle in his excellent measure, 1. Cor. 10.33. and 1. Cor. 7.13. etc. chap. 11.28 29. & 1. Thes. 2.8. Consider also the example of Nehemiah chap. 1. verses 1.2.3.4. etc. and chap. 2.3. etc.  
For the last point, consider the example of the Apostle Paul, Rom. 7.24. O wretched man that I am. Read also Acts 8.22.  
Hitherto what is forbidden, and contrariwise what the Lord God commandeth in this his tenth Commandment.  
The equity is next to be considered.  
How may that be discerned of us?  
The equity of this Commandment may be discerned two ways.  
First, in respect of God.  
Secondly, in respect of ourselves.  
Show therefore in the first place how it may be discerned in respect of God?  
In so much as the Lord our God is the sovereign judge, 
The Equity.  not only of men's actions and determinate purposes, but also of their unsettled thoughts and motions: yea, seeing he is the Creator of man's person and nature itself (which also he made very good and perfectly well disposed in the beginning of the creation) it is very equal and meet, that he should both forbid and also condemn the most secret corruption of nature, with all immediate fruits thereof, as well as the outward actions, seeing the one as well as the other do proceed from the Devil, through man's own default: and also that he should on the contrary require and command all that original righteousness and perfect disposition of nature, and of all the powers thereof, which he had at the first most graciously given.  
It must needs be acknowledged most just and equal indeed. For what reason can there be, that the righteousness of God should give place to the lusts of the Devil, and to the corrupt will of man: such as are all the lusts and motions of sin, according to the reproof of our Saviour Christ, john. 8.44. Ye are of your father the Devil, and the lusts of your father ye will do.  
The Law also must be agreeable to the nature of the giver. He therefore being most spiritual yea spirit itself, must needs in all equity give a most spiritual Law, binding the most secret motions and powers of the souls and spirits of all his subjects. His Law in all equity, must in this respect exceed all human Laws, of the most wise and just lawgivers whosoever. For they can take no further knowledge of difobedience, but from the disloyal actions or speeches of their subjects: otherwise they have no ground to proceed against them for the secret intents and motions of their minds, how dangerous and traitorous soever they be.  
Neither indeed is any creature in his own right Lord over the souls and spirits of men. This sovereignty belongeth only unto God.  
Show therefore in the next place, how the equity of this Commandment may be discerned in respect of ourselves?  
If we should not begin our obedience to God from our inward thoughts & motions: yea, even from a renewed inclination of the very spirit of our mind, we could not possibly perform either any true obedience unto him, or any true love or duty toward our neighbour.  
It is true: it should be only an hypocritical and pharisaical obedience and a dissembling love, which he can take no pleasure in. God loveth truth in the inward parts, Psal. 51. He requireth the heart especially, Prou. 4.23. Neither can he abide that it should be withheld from him, Matth. 15.7.8.9.  
Read also Rom. 12.9. Let love be without dissimulation. And 1. Peter. 1.22. We must love brotherly without feigning, and with a pure heart fervently.  
It is a singular benefit to have a most subtle and dangerous enemy discovered unto one. Such an enemy is this wicked lust, Ephes. 4.22. 1. Pet. 2.11. james 4.1. 2. Tim. 2.22.  
And beside the most prosperous fight and encounter against sin, is in the first thought and motion of it: for otherwise it gathereth strength, and is according to the proceed of it, so much the more hardly vanquished afterward.  
The special equity of this Commandment justifieth the special curses of God threatened against the transgression of it.  
These curses are now to be considered.  
Show what you have been taught concerning this point?  
Like as the transgression of this Commandment is the root and cherisher of all sin, and the extinguisher, or rather as the bar of a strong fortress, utterly to let and hinder all goodness and love toward our neighbour, and therewithal likewise all love and good duty to God, (for as the Apostle john saith in the first Epistle chapter 4.20. How can he that loveth not his brother whom he hath seen, love God whom he hath not seen) so it openeth a passage for the curses of God against all the sins forbidden in the whole Law, to enter in and to overflow all, like to the increase and gathering together of many waters, till they grow to a mighty and raging flood: such a one whereof we read in the holy Proverb, that it leaveth no fooode.  
A good reason, answerable to the nature of this sin: the which as it groweth in offence, so it procureth the increase of the punishment against itself: 
The Curses.  according to that gradation which the Apostle james useth, chapter. 1.15. When lust hath conceived it bringeth forth sin, and sin when it is finished bringeth forth death.  
And that this sin is the mother-sinne and breed of all the rest, read Rom. 7.5. The motions of sins which are by the Law (to wit through the corruption of the flesh) they find force in our members, to bring forth fruit unto death. In which respect also it is said, that the old Testament, (as the Apostle speaketh allegorically) is Agar of Mount Sinai, which gendereth unto bondage, Gal. 4.24.  
That the same sin also quencheth, yea, without the greater grace, utterly hindereth all goodness and virtue, read Gal. 5.17. The fl●sh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other, so that ye cannot do the same things that ye would. Read also the places alleged after the former answer, 2. Tim. 2.22. james 4.1. and 1. Pet. 2.11. Wherefore not without cause in respect of this sin especially, doth the Apostle cry out, bewailing himself as being in the estate of a miserable man subject to death, yea, to eternal death without Christ, as we have seen before.  
This evil of coveting is of itself a miserable punishment: for it maketh us more restless and unquiet in every want and trouble, then are the brute beasts.  
It blindeth our eyes, so that having many blessings, it is with us as though we enjoyed none at all. Yea it turneth blessing itself to be a curse unto us, by reason of our unthankfulness.  
By reason of this secret evil, it cometh also to pass, that there be many great judgements of God in the world, and those also upon diverse particular persons, whereof we can see no reason.  
For a man may be in outward show, of commendable carriage among men, and yet before God who seethe the heart and trieth the reins, the same person may justly be odious before God, because of his hypocrisy and dissimulation, or desire of vainglory and praise, etc. Yea, a man may think himself worthy to be preferred before many of his neighbours, and yet be rejected of God because of his deceitful heart. So we read Prou. 16.2. jer. 17.9. and Luke 16.15. Read also Prou. 15.26. and Zach. 8.17. compared with Prou. 28.6. Better is the poor that walketh in his uprightness, than he that perverteth his ways though he be rich.  
Thus therefore we may generally see the transgression of this Commandment to be highly displeasing in the sight of God, and that it is the original sping as it were of infinite curses: yea, that it is a grievous curse, and a very bitter punishment in itself, if we could rightly discern of it.  
But show if you can something more particularly, what is the proper curse of God against the transgression of it. And show it also by some more particular and express testimony.  
Whereas it is a very heavy curse and plague of God, for any to be given over to sin, and so to have one sin punished by many other; as our Saviour Christ giveth us to understand, in that he teacheth us to pray, Lead us not into temptation: this most heavy curse and punishment doth especially belong to the transgression of this Commandment, upon all those that make no conscience to resist the first thoughts and motions of sin.  
It is very true: they which resist them not, must needs be led captives, seeing they that strive earnestly cannot without some difficulty, nor altogether without some foil prevail and overcome.  
But I speak as touching inward foil and captivity of thoughts at unwares for a time, according to that of the holy Apostle, Rom. 7.23. and 2. Cor. 12.7.8.9.  
Nevertheless as in the same places it appeareth: God in mercy, both pardoneth and assisteth the weakness of those that do unfeignedly resist. Only he accurseth and punisheth them that dissolutely give place to their lust, and suffer themselves to be misled by it.  
What proof have you of this?  
In the 106. Psalm. verses 14.15.16. it is written of the Israelites, that they lusted with concupiscence in the wilderness, and tempted God in the desert. Then he gave them their desire, but he sent leanness into their souls.  
And in the beginning of the 2. chapter▪ of Micah. 
The Blessings.  Woe to them (saith the holy Prophet) that imagine iniquity, and work wickedness upon their beds: when the morning is light, they practise it, because their hand hath power.  
And they covet fields, and take them by violence, and houses and take them away: so they oppress a man and his house, even man and his heritage.  
Therefore thus saith the Lord, Behold against this family have I devised a plague, whereout ye shall not pluck your necks, and ye shall not go so proudly: for this time is evil. And Isa. chap. 57.17. For his wicked covetousness I am angry with him, & have smitten him (saith the Lord) I hide me & was angry, yet he went away, and turned after the way of his own heart.  
Read also Habbak 29.10.11. And the heavy imprecation of the Apostle Peter against Simon the sorcerer of Samaria. He showeth there, that some great judgement did hang over his head, for that he gave place to his wicked thought, imagining that the gift of God might be obtained with money, Acts chap. 8. verses 18.19.20.21.22.23.24.  
And generally concerning the evil thoughts of the wicked, we read Psal. 94.11. The thoughts of man are vanity, & Psal. 146.4. The thoughts of the wicked shall perish.  
Thus much of the curse against the transgression. The blessing of obedience to it cometh now to be examined.  
What is the blessing which God hath promised to the obedience of it?  
If in stead of wishing and coveting from our neighbours any thing which is theirs, we would enure and acquaint our hearts to bless God for that portion of his good blessings which we do enjoy ourselves; and for every good and comfortable commodity wherewith God of his mercy hath blessed them: it should surely come to pass, that (beside singular inward peace which would from thence arise to our conscience) we should find the like open blessing from the hand of God, which God hath promised to secret prayer, that is to say, he would reward us openly.  
Yea, no doubt he would bless us both openly and secretly, with outward blessings & spiritual blessings, with the good things both of this life and also of the life to come. For God who hath promised all things to godliness, 1. Tim. 4.8. will not deny any thing to that good and holy disposition of the mind, which by the work of his grace is as the ground of godliness in us, and from the which true godliness cannot be separated.  
As evil thoughts & motions make way for all curses to enter in, as was answered before: so doth inward sincerity, uprightness, and purity of heart, holy thoughts, meditations, counsels, desires, and purposes; they through the mercies of God do open the windows of heaven (as it were a key) to cause all blessings to descend down upon the heads of all the true servants of God: according to that we read Prou. 10.6. Blessings are upon the head of the righteous. And there are many places of the holy Scriptures, the testimonies whereof tend to this purpose, as you have been further instructed.  
I would have you make rehearsal of some of those testimonies, for the confirmation of this point.  
Which may those testimonies be?  
He that loveth pureness of heart (saith king Solomon) for the grace of his lips the king shall be his friend, Prou. 22.11. Yea, the king of heaven shall bless him, as it followeth in the next verse. The eyes of the Lord preserve knowledge, etc. And as we read Psa. 24. ver. 4.5. He that hath a pure heart, & hath not lifted up his mind to vanity, nor sworn deceitfully. He shall receive a blessing from the Lord, & righteousness from the God of his salvation.  
And our Saviour Christ Matth. 5.8. Blessed are the pure in heart, for they shall see God.  
Moreover Psal. 1. Blessed is the man that walketh not in the counsel of the wicked, etc.  
But his delight is in the Law of the Lord, and in his Law doth he meditate day and night.  
For he shall be like a tree planted by the rivers of waters, that will give forth her fruit in due season, whose leaf shall not fade: so whatsoever he shall do shall prosper. And Psal. 32.2. Blessed is the man in whose spirit there is no guile.  
Likewise Prou. 28.10. The upright shall inherit good things. And verse 18. He that walketh uprightly shall be saved.  
Finally, Proverbs 14.22. To them that think on good things, shall be mercy and truth.  
And chap. 22.5. The thoughts of the diligent do surely bring abundance.  
These places of holy Scripture and the like, do indeed confirm that God hath promised all kind of blessing to the obedience of this Commandment. For although pureness of heart, uprightness, inward delight, meditation, and good thoughts last mentioned, do belong to the duties of all the Commandments: yet they have as it were their mansion place & residence in this Commandment after a special manner.  
And let us mark I pray you, how God honoureth upright, pure, and holy thoughts, with the blessing of the actions and duties themselves: because from thence, as from the original all the actions of life do proceed, according to that Prou. 4.23. which sentence was alleged not long before. So on the contrary, the holy Apostle Saint Paul chargeth his wicked nature with action of sin, by reason of the evil thoughts and motions thereof, though he laboured against them, and gave them no hearty consent, Rom. 7.19. I do not the good (saith he) which I would, but the evil which I would not, that do I.  
And yet again on the other side, Phil. 4.8.9. Think on these things (saith he) that is, think of them earnestly, and with a care to practise them.  
And the God of peace shall be with you, yea, to give that peace which passeth all understanding, whereof he had written before in the 7. verse of the same chapter.  
Thus than we see how great a part of our blessing, yea, how the ground of man's whole blessing in a manner, resteth in the obedience of this Commandment, if happily we could be free from the evil coveting forbidden in it; and if we had such pure, upright, and godly hearts as we ought to have, both in love to God and to our neighbour.  
But that we may now at the last come to the use of this Commandment, according as we have seen the use of all the rest.  
Have you perfectly obeyed this Commandment, which is as the sealing up of all perfect obedience, 
Every one of us is a damnable transgressor.  that thereby you may escape the curse, and be partaker of the blessing of it?  
I am so far from the perfect obedience of it, that I do more infinitely sin against it, then against any other Commandment of this second Table, according as my vain & flitting thoughts & motions are more than either my settled consent or performed actions.  
Yea, my disobedience against this last Commandment, is the cause why I do disobey all the rest.  
Finally, when as the other commandments show me to be a sinner in the words, actions, and purposes of my life; this convinceth me to be out of measure sinful, even in my very nature and person.  
These things which you have answered, are not only true concerning yourself, and every one of us, and all the children of men, while yet we lie altogether in our natural ignorance and vanity, & in the lust of the flesh and of the mind: but they are also true concerning all that be regenerate by the Spirit of God, though in them the secret lusts of the flesh do not prevail and get dominion over them, as they do over the children of this world.  
Touching the ungenerate, we need not stand to use much proof. It is evident, Gen. 6.5. jer. 17.9. & chap. 18.18. Psa. 36.3.4. Prou. 4.16. & chap. 16.30. and Rom. 8.7 In the best things they do, they are inwardly altogether corrupt, & therefore the Lord rejecteth all their hearing of his word, their prayers and their sacrifices, Isa. 58.2. etc. Ezek. 33.31. Prou. 15.18. & cha 21.27. and chap. 28.9. Isa. chap. 1.  
That the same natural corruption remaineth still inherent in the regenerate, though not in the same measure, read Gal. 5.17. and 2. Cor. 3.5 Heb. 12.1. But most plentifully this matter i● laid forth, Rom. chap. 7. and namely ver. 14.18.21.23.25. ●eade also the example of David, a man likewise of singular holiness, yet was he not free from this home-dwelling sin, Psal. 39.1.2.3.4. etc. 9 The place is notable to this purpose.  
But what need we any other proofs than our own experience: For are not our thoughts very vain and wandering, and our affections always inclining to unlawful lusting and coveting? Verily, if we shall but a little mark ourselves, we shall find cause why we should be ashamed of ourselves, 
Our Saviour Christ's perfect obedience for us.  and why we should lift up our hearts with our tongue unto God, to say with the Apostle: O wretched that I am, etc.  
Behold therefore the most excellent use of this last Commandment, in the discovering or drawing out, as it were by the ears, this our most secret and dangerous sin: the disobedience whereof is more infinite then against any of the Commandments of this second Table, as was answered. Whence also it is, that this Commandment doth in like special manner discover the heavy curse and damnation which is due unto us for the same, unless our Saviour Christ had died even for our natural corruption, and the most secret lust thereof, & unless he had perfectly obeyed this Commandment on our behalf, moreover and beside his obedience to the rest of this second Table.  
It is to singular purpose therefore, that we be specially persuaded that our Saviour Christ hath fulfilled it for us:  
What proof have you hereof?  
That our Saviour Christ hath perfectly obeyed this Commandment, both in freedom from all sinful concupiscence, and the least thought or motion thereof to the hurt of any man, and also in perfect disposition of mind and affection to do good to all: with all full and settled contentment always with his own estate, according to the scope of this last Commandment, though he was touching the world in a poor condition, and full of affliction and trouble, even as from the very heart root and all the powers thereof, he did perfectly love and serve God according to the first Commandment.  
It is hence most surely to be proved, in that albeit he was the natural seed of man: yet he was not immediately begotten by the corrupt and sinful generation of man, but by the most gracious virtue and divine power of the holy Ghost, who most perfectly sanctified the same his human nature, even from the first moment of his conception, and thenceforth also inseparably united it to the divine nature, so to continue for ever in one most holy and divine person, of a perfect Mediator and Saviour.  
This is a most sure and undoubted proof indeed. For as that which is borne of the flesh, is flesh: that is to say, corrupt and sinful, (for how should he be clean that is borne of a woman? job chap. 15.14. to wit in the usual course of man's propagation) so that which is borne of the Spirit, is Spirit: that is, he is spiritual, one washed, cleansed, and sanctified by the Spirit, john. chap. 3.6. But in most singular manner was our Saviour Christ spiritual, as is evident in that he was most admirably and extraordinarily conceived by the holy Ghost, and borne of a virgin, to the end he might be most perfectly holy, and true, etc.  
And beside, seeing there is no fellowship betwixt righteousness and unrighteousness, 2. Corinth. 6.14. how could the divine nature be joined so nearly and unseparably with the human nature of Christ in one person for ever, unless it had been free from all sin; yea, unless it had been most perfectly sanctified? He is also called undefiled, etc.  
We may boldly conclude therefore, that our Saviour Christ was most pure and holy, both in nature and will, even from his very birth and conception; though all other both men and women are naturally conceived and borne in sin.  
Nevertheless, seeing some peradventure will object, that albeit our Saviour Christ was thus perfect by conception and birth, as Adam was at the beginning by creation; yet as Adam was tempted, and by temptation fell; so in so much as our Saviour Christ was also tempted by the Devil, and that not only in those forty days together, whereof we read, Matth. chap. 4. but at sundry times all the days of his life, even so often as the Devil might think himself to have any advantage against him, (for the Devil left our Saviour Christ at the end of the forty days temptation, but for a season, as we read, Luke 14.15.) it may be therefore (as we began to say) that some will object, that it may be▪ that our Saviour Christ also did one time or other fall away by temptation. We are therefore to confirm ourselves to believe, that howsoever Adam a glorious creature was soon seduced and perverted; yet our Saviour Christ was never by any temptation corrupted, or one hair breadth turned out of the way.  
What proof can you allege for this?  
In so much as we have express testimony in the holy Scriptures, that our Saviour Christ vanquished the Devil in the most mighty and dangerous assaults that ever he made; we have no reason to doubt of his victory at all times else: according to that which our Saviour himself assureth unto us, john chap. 14. ver. 30. saying, The Prince of this world cometh, and hath nought in me.  
It is doubtless a very sound and sure confirmation. Now therefore, touching the devils principal temptations, whereby he laboured mightily with all his craft and subtlety he could to have found something in our Saviour Christ, whereby he might have taken advantage and prevailed against him, and so to have hindered both his & our salvation: we know they were either that temptation of forty days, in his entrance upon the open execution of his office of mediatorship; or that wherewith he set upon him a little before his death, and at his death upon the cross, which he yieldeth himself unto for the ransom of our sins.  
And well may all the temptations of the Devil be comprehended under these. For the Devil always tempteth either by deceitful and alluring temptations, or by those that be more violent and terrible, according as he imagineth he may take his best advantage, & according to the uttermost of that permission or commission which the Lord in his wisdom and justice granteth unto him. The former temptations therefore, wherewith the Devil assaulted our Saviour Christ, were in most flattering and deceitful manner.  
The latter was by terrible impulsion, when he saw our Saviour Christ in his most bitter agonies, if possibly by all his force he could have wrung out any impatience or murmuring, or blasphemy and cursed speech, either against God, who was for the time in the person of an adversarrie or angry and terrible judge: or against men, who were the most busy, and provoking instruments of the Devil that might be, to have put him beside patience, and to have extorted some unseemly speech and behaviour from him: yea if they could, to have driven him to utter despair of God's love and mercy toward him. For this was the drift of the Devil no doubt, and to this end and purpose did he enrage his instruments of all sorts of men, both jews and Gentiles, at that time which our Saviour Christ found to be the very hour and power of darkness, Luke chap. 21.53. even the time wherein the Devil was let lose, as it were without limitation to execute his full malice and to do his very worst: but at neither of these times, either former or latter, or last of all, could he by the one means or by the other, either by flattery or by force, or by both of them together, prevail: but in either of these principal encounters, and specially at the last, when the Devil was let lose in his full strength, yea when all the Devils in hell (as we may say) were bend against him, our Saviour Christ did most gloriously triumph, according to that most comfortable testimony of the holy Apostle, Col. 2.15. where he affirmeth, that our Saviour Christ by his most perfect faith, and love, and patience, & prayer, and all invincible virtues, did royally spoil principalities and powers, and that he made a show of them openly, and triumphed over them on the cross. For notwithstanding all those most mighty provocations to the contrary, he continued faithful to God, and called upon him as upon his God in his most extreme discomfort; and he continued also in perfect love to men, as a most merciful high Priest and shepherd to his flock, and prayed for them, yea even for such of them, as for the present were among his chief adversaries.  
Wherefore we may resolve ourselves, that above all question or doubt, our Saviour Christ prevailed always against all the devils temptations, & never fell the least jot that might be, from his most pure and perfect obedience, no nothing in any the least thought, but abode firmly in his steadfastness to the end, and remaining for ever a perfect and princely high Priest according to the order of Melchisedech, who was both a King and a Priest, as we read in the holy Scriptures, Psalm 110. and often repeated in the Epistle to the Hebrews. And beside, we have often heard from the testimony of many Scriptures, that he knew no sin, & that he is the Lord our righteousness, etc.  
Perfect therefore is our redemption by our Prince and Saviour Christ, whereby he hath delivered us from all our vain thoughts and motions, and from the very original corruption and sinful contagion of our nature, as well as from all our actual transgressions and rebellions against every Commandment of the most holy & righteous Law of the Lord our God: seeing he continued in all things that are written in the book of the Law to do them. To him therefore together with the same God who is by Christ our heavenly Father, and to the holy Ghost, three persons, one God, most wise, holy, righteous, & merciful, be all honour and glory both now & for evermore.  
But are we so discharged by our Saviour Christ, that we need not to make any reckoning of the original corruption of our nature, and the immediate fruits thereof; that is, of our vain thoughts, and lose and wandering motions and lusts, so far forth at the least, as we give no consent to be led by them, and to commit the outward actions thereof?  
Nothing less: for although, through the mercies of God, & because of that reconciliation which our Saviour Christ hath made by his blood, they shall not be imputed unto us: we must nevertheless be watchful in striving against them, we must instantly sigh up unto God from the secrets of our souls, & pray always for the forgiveness of them, and for his grace to suppress them: and finally, we must most tenderly cherish all contrary good motions, thoughts and meditations, which God by his holy Spirit & by the ministery of his word shall put into our hearts.  
It is very true: our hearts ought to be as nimble and ready through the grace of God, to resist all secret temptations and lusts, as our nature is rife and lavish to cause them suddenly to arise and start up. We should be as ready always to pray to God against them, as they are priest and ready to solicit us to withdraw our hearts from God. This evil lust and concupiscence of ours, must be watched and fought against continually, after the example of the Apostle Paul, Rom. 7, even so long as we carry about us this corrupt nature of ours, as against a monster of many heads.  
Always evil thoughts and motions will have the first foot in every matter.  
The Lord in the beginning cursed the Serpent, because it was the devils instrument, to bring sin into the world, when as before there was no evil lust in man's pure nature. 
How we are to repent and obey this Commandment.  Wherefore seeing, ever since the entrance of evil lust, this hath been, and is the devils secret means to entice and draw us unto all sin, it ought to be more odious unto us then any serpent can be. I would hear yet one thing more of you: What thoughts and motions do you mean by vain thoughts, and wandering lusts and motions?  
All thoughts, motions and lusts whatsoever they are, they are all of them vain and sinful, which be not agreeable to the word and will of God, and which tend not to the right ends; that is, to the glory of God: & to the benefit of his Church & people.  
It is true: for as the Apostle saith, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. 1. Cor. 10.31. So we may say, whatsoever ye think, mind, or devise, let it be to the glory of God.  
But seeing by the means of the contrary vanity and evil coveting which is in us, our minds are most feeble and fickle in themselves touching all good thoughts and meditations, that we cannot stay our hearts in them; we may see from hence most lively, how great and urgent cause we have, always to lift up our eyes to our Saviour Christ, who was and is still lifted up unto us, like unto that healing serpent which was lifted up by Moses in the wilderness, that by faith in him we may obtain help, even a sovereign counterpoison against the stingings of this venomous serpent, who hath so deeply and so deadly conveyed his poison into us.  
We may see also, what great cause we have to be continual in prayer to God, that it would please him to sanctify our hearts, that the thoughts and meditations thereof may be acceptable unto him, according to the prayer of David, in the 19 Psalm.  
We may perceive likewise, what great cause we have to acquaint ourselves with the holy Sacraments, and to make due use from these sensible assurances of God's love, that thereby we may the rather have power against the vanity of our minds, etc. Let us learn to make the Lord our portion. And let Christ our Saviour be in stead of all covetable or desirable things unto us: according to the doctrine which we have heard out of the 16. Psal. and as we read Song of songs, chap. 5.16. that Christ is to the Church in stead of all sweet things, 
It leads us back to the first Commandment, and thence through all the Commandments.  yea wholly delectable, that is, according to the Hebrew word there used, all whatsoever is worthy to be coveted or desired.  
And thus, this 10. Commandment which is as it were the period and full point of the Law of God, & the end as one may say, of the race or goal of human charity, it directeth us back again to the first Commandment, and even to God himself, the only true fountain of all love, and the most worthy to be loved of all; and for whose sake also, we should according to this Commandment perfectly love every neighbour, according to that which we read, 1. Tim. 1.5. The end of the Commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned. The Law of God therefore, as also the obedience thereof, may be compared to a circular course, the end whereof is as one may say the beginning of the same: or to a golden chain, the links whereof are so fastened together, that no one can be sundered from the whole, by reason of their mutual connexion and knitting together: in the which also, the last is always next to that which soever a man shall reckon for the first.  
It is also so large a circuit, that no man can ever make his walk out of the compass or command of it.  
Finally, in somuch as love aught both to begin, continue, and end in the Lord, & for his sake, it is manifest that although we are to love all unfeignedly, yet by how much any among the rest, do more lively resemble the image of God in that true righteousness and holiness which the Law commandeth, so much the more dearly are we to regard and love them, as the more honourable members of the household of God. The least also of such aught to be always more regarded and loved of us, than the greatest and most glorious of the profane and ungodly children of this wicked and malignant evil world, according to the doctrine of the 3. verse of the 16. Psalm mentioned a little before.  
Now therefore, to God only wise, most holy, righteous and merciful, the most worthy of all love, fear, honour, and glory, for this his great mercy in giving us so holy, righteous, and perfect a Law, for the discovering and disclosing of our sin and misery, and for the guiding of us to Christ jesus the only mediator of our eternal happiness and salvation, be all honour and glory, and praise both now and for ever. Amen.  

The last exercise for conclusion of this first part of Christian Catechism, and instruction, concerning the holy Laws and Commandments of Almighty God.  
Ye may remember, that for the conclusion and shutting up of this part of our Catechism, diverse proofs were rehearsed, to show the general perfection of the whole Law, both for the wisdom, and also the righteousness of it.  
Likewise diverse proofs were rehearsed, for the general equity of the whole Law; and for the curses which God hath generally threatened against the transgression of it; and for the blessing which he hath generally promised to the obedience of the same.  
Moreover, diverse proofs have been alleged for our general disobedience, and that therefore of ourselves, we have not only no interest in any of the blessings, but that all the curses are due unto us.  
Likewise diverse proofs for the perfect obedience of our Saviour Christ, by whose death and perfect obedience only, we are delivered from every curse, and made partakers of all blessings.  
Last of all, from that which followeth in the 20. chapter of Exodus, from the 18. verse to the 21. we have seen both to what ends and purposes, the Lord God did in most fearful manner publish his Law unto his people, and also what effects it wrought in the hearts of the people of Israel, to whom it was in that fearful manner published.  
And so from thence, to what ends the Lord will have the same his most holy and righteous Law, to be preached from time to time unto his people: & what uses we ourselves (who through the goodness of God have now lately heard it so fully opened unto us) ought to make of it. 
The general perfection of the whole Law   
These things let us briefly call to remembrance, and so end this part of our Catechism concerning the Law of God.  
First therefore, what proof do you remember concerning the general perfection of the wisdom and righteousness of the Law of God?  
One principal proof was alleged out of the 4. chapter of Deut. the 5.6.7. and 8. verses, in these words: Behold (saith Moses to the people of Israel) I have taught you ordinances & laws, as the Lord my God commanded me, that ye should do even so within the land whither ye go to possess it. Keep them therefore and do them: for that is your wisdom and your understanding in the sight of the people, which shall hear all these ordinances and say, only this people is wise, and of understanding, and a great nation.  
For what great nation is there, unto whom the Gods come so near unto them, as the Lord our God is near unto us in all that we call unto him for?  
And what great nation is there, that hath ordinances and laws so righteous, as all this Law which I set before you this day?  
This was one principal proof alleged indeed, which as we see, evidently commendeth the excellency and perfection of the Law of God, with all the appurtenances; such as are the holy rites and ceremonies thereof, yea even from the testimony of the heathen themselves, etc.  
Read also Psalm. 19 from the 7. verse, and Psalm. 119. in many places, and Psalm. 147. the last two verses.  
This excellent commendation of the Law of God, is to singular end and purpose. For the knowledge of it is a necessary introduction to all obedience, as on the contrary, the base account of it is the high way to all sin. But leaving this point:  
What proof do you remember to have been alleged, to show the general meaning of God in his Law, both on the negative part, and also on the affirmative part of the same?  
To this purpose was alleged the saying of the Lord by his Prophet Isaiah, chap. 1. verse 16. and the beginning of the 17. Wash you, make you clean: take away the evil of your works from before mine eyes, 
The general meaning of the Law.  cease to do evil: learn to do well. And again, that which the Apostle writeth, Rom. 12.9. Abhor that which is evil, and cleave unto that which is good.  
These places do as briefly as may be comprehend the whole sum and contents of the Law, wherein God forbiddeth all that is evil, and commandeth all whatsoever is good for man to think, speak, or do.  
Our Saviour Christ also, as hath been answered before, comprehendeth all obedience to the Law, under the perfect love of God, and the perfect love of our neighbour.  
In the 3. chapter of the 1. Epistle of john, all sin which is the transgression of the Law, is called unrighteousness, and all obedience is noted by the name of righteousness.  
Show now what proof was alleged for the general equity of the Law of God?  
The contents of the whole 18. chapter of the Prophet Ezekiell was to this end briefly opened, wherein God himself pleadeth at large for the justifying of his proceed which were according to the equity of this his Law, contrary to the unequal cavals of the wickeder sort among the Israelites.  
We may to this purpose call again to mind that which was alleged, Deut. 4.8. Read also Rom. 6.19. Isa. chap. 5. vers. 3.4. and Micah. chap. 6.1.2.3. Note that in this respect the Commandments of God are called judgements, Psalm. 19 and Psalm. 119. All are given with most holy and perfect ad●●isement.  
We are now come to the general curse against the transgression of the Law, and to the general blessing promised to the whole and entire obedience of it: What general proofs were rehearsed for these points?  
Some of them did more jointly lay forth both the curse and blessing: Other did the same severally and apart.  
Which are those proofs which do jointly lay forth both the blessing and the curse?  
Most briefly are both the curse and the blessing comprehended in the 13. chap. of the Prou. the 13. verse: He that despiseth the word shall be destroyed: but he that feareth the Commandment shall be rewarded. And chap. 19 verse 16. He that keepeth the Commandment keepeth his own soul: 
The g● bless●● curse of 〈◊〉 Law.  but he that despiseth his ways shall die. And again, chap. 29.18. Where there is no vision the people decay: but he that keepeth the Law is blessed. And Isa. chapter 1. vers. 19.20. If ye consent and obey, ye shall eat the good things of the land: but if ye refuse and be rebellious, ye shall be devoured with the sword: for the mouth of the Lord hath spoken it.  
Read also the like, job. 36.11.12. And again Isa. chap. 3. vers. 10.11. and Psalm. 58.11. Read also Genes. 4.7. In these and such like sentences are both the curse and the blessing most briefly comprehended, that every one might easily remember them. Read joshua 22.18.20. and Deut. 27. the last verse. The curse is briefly noted apart.  
More largely the same are laid forth together, Deut. 11. vers. 26.27. etc. and chapter 30. from the 8. verse to the end. Read also job chap. 22. vers. 15.16. etc. to the end. And Psal. 50. the whole Psal. and jer. chap. 7. And Rom. 2.5.6.7. etc. 16.  
In these and such like places of holy Scripture the more large declaration of the curse and blessing is contained.  
But as you may remember, there were some other places and proofs to this purpose recited, wherein the general curses and blessings are most largely described.  
Which places and proofs were they?  
They are the whole 26. chap. of Leviticus, and likewise the whole 28. chapter of Deuteronomie.  
These whole chapters indeed being very large chapters, are replenished with recital of the manifold blessings which God assureth to all that will obey his Law, and of all kind of curses theatened against the disobedient and rebellious.  
But beside these kinds of testimonies there were other proofs alleged, which did set forth the general curse apart by itself, and likewise the general blessing.  
Such as are concerning the curse, Hosh. 4.1.2.3. & Heb 2.2.  
And concerning the blessing, Psal. 19.11. and Luke chap ●● 28. And Hebr. 11 6. Read also Philip. 4.8.9.  
After this manifold declaration of the curse and blessing we came to the proof of our general corruption and disobedience, whereby we have made ourselves void of the blessing, and justly subject to the curse. 
Man's general corruption and disobedience to the Law.   
What proofs were they?  
They are such as we read, Psalm. 14. and Rom. chapter 3. vers. 9 and so forth to the 21. verse, and verse 23. There is no difference: all have sinned, and are deprived of the glory of God. And Ephes. ch. 2. vers. 3. All are by nature the children of wrath.  
To this purpose also was rehearsed a declaration of the speeches, which usually all such as be not renewed and sanctified by God's grace, do cast forth, both generally and particularly, in contradiction to the righteousness of the whole Law, and of every Commandment of it.  
When obedience to the Law of God is generally urged, why say some, do ye think that none shall be saved, but such as shall live so holily as you would make us believe we must? I warrant you there shall be but a few saved then, etc.  
We are no Angels say some: I am no Saint saith another: I cannot live so straight a life saith the third: I should die quickly if I should want my merry pastims, my pleasant copesmates, etc.  
And I warrant you say many, if all were known, they that are thought to live so holily, are as bad as the worst, etc.  
The like are the particular contradictions which were recited concerning wicked speeches against the righteousness and obedience of every Commandment.  
After these things did follow on the contrary, the general proofs of the perfect obedience of our Saviour Christ, whereby all that do truly believe in him, and repent of their sins, be delivered from the curses, and made partakers of the blessings: can you now call to mind which they were?  
diverse proofs for the confirmation of this point were alleged out of the Gospel written by the Evangelist john, as namely, out of the 4. chap. vers. 34. where our Saviour Christ professeth of himself, that it was his meat to do the will of him that sent him (that is, of his heavenly Father) and to finish his work.  
And chap. 8.29. I do always those things that please him. And verse 46. in the same chap. Which of you (saith he to the malignant jews) can rebuke me of sin? And verse. 55. I know my father, and do keep his word. And chapter 12. verses 49.50. I have not spoken of myself, but the Father which sent me, he gave me a Commandment what I should say, 
The glorious and fearful manner of the publishing of the Law.  and what I should speak. And I know that his commandment is life everlasting: the things therefore that I speak, I speak them so as the Father said unto me. And chap. 14.31. As the Father hath commanded me, so I do.  
Hereof God the Father of our Lord jesus Christ himself giveth a most solemn testimony at his Baptism from heaven saying, This is my beloved Son in whom I am well pleased. Matth. 3.17. and again chap. 17.5. at his transfiguration. And the same 2. Pet. 1.17.18. Read also the testimony of john the Evangelist, 1. Epist. 3.5. and of the Apostle Peter, 1. Epist. 2.22. and of the Apostle Paul, 2. Cor. 5.21. and in the Epistle to the Hebr. chap. 7.26. Finally, it is in many places testified, as we have already seen, that he is called the Lord our righteousness: yea even in his childhood he saith to his mother & joseph, Knew ye not that I must be about my father's business? Luke 2.49. And at his Baptism: It becometh us to fulfil all righteousness, Matth. chap. 3.15. We are now come to call to remembrance that which was delivered from our text, as it followeth after the words of the Law, from the 18. verse of our 20. chap. of Exodus to the 21. verse of the same.  
But first of all, I would have you make rehearsal of the words of the text: Which are they?  
Immediately after the publishing of the words of the Law, it followeth thus in our text:  
And all the people saw the thunders, and the lightnings, and the sound of the trumpet, and the mountain smoking, and when the people saw it they fled and stood a far off.  
And they said unto Moses, Talk thou with us, and we will hear: but let not God talk with us lest we die.  
Then Moses said unto the people, fear ye not: for God is come to prove you, and that his fear might be before you, that ye sin not. So the people stood a far off, but Moses drew near unto the darkness where God was.  
What were you taught to observe and mark from these words?  
We were taught to observe these three things.  
First, in how glorious and fearful a manner God pronounced and published his most wise, righteous, and holy Law.  
Secondly, what effects followed hereupon by God his more immediate working in the hearts of all the people of Israel, who both heard ●nd saw the same.  
Thirdly, to what end & purpose God gave his Law in so fearful manner according to that instruction which Moses (guided by the holy Ghost) delivereth unto them, according to the occasion which God himself had given by that former work of his in the hearts of all the people.  
The first of these is plainly expressed in the former part of the 18. verse.  
The second followeth in the latter part of the same verse, and in the 19 verse next following.  
The third is contained in the 20. verse.  
Moreover, in the 21. verse the conclusion of this most reverend and solemn action is set down. For the people go to their tents, as we may perceive by that which we read, Deut. chap. 5. verse 30. But Moses draweth near, and abideth with God in the mount forty days and forty nights, to receive the Law written in the tables of the Covenant, and to be perfectly instructed in all the ordinances of God, as it followeth in the 31. verse of the same fift chapter, and as we read again in the same book of Moses, chap. 9 verses 9.10.11.12.  
And finally, from the consideration of all these things, the general uses which we ourselves are to make of our hearing of the doctrine of the Law were opened unto us.  
These things, let us now as briefly as we can call to our remembrance, and so will we conclude.  
First therefore, why did the Lord publish his Law in so glorious and fearful a manner: that is to say, with terrible thunder and lightning, etc. according as it is more fully set down in the 19 chapter of Exodus?  
The Lord saw it to be necessary, partly because of the stubbornness and pride of man's nature, wherein it is to be humbled: and partly because of the sluggish drowsiness of the same: in respect whereof, the conscience is to be roused up, and awakened to attend to the hearing of the Law and doctrine of God.  
It is very true: for this is generally the natural corrupt condition, not only of the Israelites, but also of all mankind, both jews and Gentiles at all times, whosoever they, or we, 
Why God gave his Law in so glorious and fearful manner.  or any other be, or have been, ever since the first fall of man: we are either stubborn, proud, and presumptuous to do evil: or if by some servile restraint we be not so audacious and bold, then are we sottish as it were, and altogether careless to mind or work any thing that is good.  
Now therefore the Lord in his excellent wisdom, chose the fittest means that might be in either respect: even the same already mentioned, which do most lively and effectually declare the glorious power and reverend majesty of God, and that he is one most perfectly armed and furnished from heaven to take vengeance upon the whole world, and every one therein, whosoever shall despise and tread under foot the least of his Commandments, which he giveth with sovereign charge to be perfectly obeyed of all men, according to that we read, 2. Corinth. 3.7. etc.  
This is the first point.  
In the second place, what effects followed hereupon in the hearts of all the people of Israel, by the Lords own immediate ordering of the matter? For (as it is said) all the people did behold this fearful sight, and heard both the words of the Law, and also the voice of the thunder and sound of the trumpet. It was a thing done before all the thousands of Israel, even before those six hundredth and three thousand and five hundred and fifty, which were from twenty years of age and upward, Numbers 1.45.46. beside those eight thousand five hundred and fourscore of the tribe of Levi, which were numbered from thirty years of age and above, Numb. chap. 4.48. and beside all that were under these ages, both man-children and men-servants: and beside all the womenkind, even so many as were of age to make use of the sight and hearing of these things. For these also were gathered together as it is like, in places further removed: according as afterward they are commanded, both men, women, and children, and strangers also among Israel, to come together every seventh year at the feast of Tabernacles, to hear the reading of the Law, Deut. 31.10.11.12.13. The practice whereof, we read Nehem. chap. 8.1.2.3. etc.  

The effects of the publishing of the Law in the hearing of the Israelites.  What effects therefore I say, followed upon this so reverend and solemn an action by the Lords own more immediate ordering of the matter?  
These effects were three.  
First, they were upon the sudden utterly astonished and amazed with a very terrible fear, as is declared by their flying away far off from the mountain.  
Secondly, upon advisement and counsel when they had recovered themselves, they with one consent acknowledging the necessity of instruction, but finding themselves unable to learn from such a fearful manner of teaching from the mouth of the Lord, whereby they were terrified rather then taught; they do by their Elders make their suit unto Moses, that he would be a means that God would no more speak to them after that sort, but that he would teach them by his ministery, which they had found by former experience to be more comfortable and fit for them, because of their weakness.  
Thirdly, they promise willing obedience to Moses, in all things, which it should please God to speak unto them by him, even as if God should speak himself.  
The first of these three effects is mentioned in the latter part of the 18. verse, in these words: When the people saw it, they fled and stood a far off.  
Concerning the second point, we see the whole declaration of it in the 5. chap. of Deut. from the 23. verse, etc. to the 30. wherein is set forth unto us, a notable ground for the institution of the holy ministery of the word by men, as of that which is come in stead of Gods speaking by his own voice, according to that which our Saviour Christ saith: He that heareth you heareth me. And on the contrary, he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me. Luke 10.16.  
And concerning the third point, as it is the last, so it is as the sealing up of the rest.  
For it were to little fruit, either for Israel, or for England, or any of us, to see our ignorance and necessity of instruction, and also to desire to enjoy the preaching of the word, unless we should have grace to obey it.  
Thus having seen what effects followed the Lords fearful publishing of his Law, 
Moses teacheth the Israelites what uses they ought to make of the Law.  according to his own immediate working in the hearts of his people; it remaineth that we return to the last point of the first answer, that we may more particularly consider from the instruction of Moses, to what ends and purposes it pleased God to give his Law in so fearful a manner.  
What are those ends and purposes?  
Moses comforting the people against their excessive fear, letteth them to understand, that God did not mind by that his dealing to exanimate and amaze them, but rather first of all to examine or try and prove them, that is, to show them by sensible and plain demonstration from their own experience, how frail and sinful creatures they were in and of themselves, without his mercy and grace.  
Secondly, he telleth them that God's meaning was by that means to settle his true reverence and fear in the hearts of their posterity for ever, Deut. chap. 4.10. & chap. 31.11.12.13.  
Thirdly, that as a fruit of the same his true fear and reverence, they (having the knowledge of his Law and will) might be nurtured and preserved from all witting and willing sinning against him.  
This is indeed a true and short interpretation of the speech of Moses to the people of Israel. Concerning every of these points, sundry things were delivered for a more full instruction, the which time will not serve to repeat.  
Let us therefore come to the general uses which we are to make of our own hearing of the same Law of God, unless we will be unprofitable hearers of it: yea, unless we will hear it to our curse and condemnation, and not to our blessing and salvation.  
Show you which those uses are?  
There are some which we may call the former uses: and there be other which we may call the latter.  
Which are they which we may call the former?  
They are these which follow.  
First, the Law of God maketh known unto us the infinite greatness of our natural corruption and sin.  

What uses all Christians ought to make of the Law.  Secondly, it showeth us the infinite greatness of that wrath and misery, which is due to us from the justice of God, because of the same.  
Thirdly, it is as a Schoolmaster to bring us to Christ, that we might be made righteous by faith, through the forgiveness of our sins, and by the imputation of his righteousness: and that being delivered from all wrath and misery, yea, from every discomfort,  either the Law or our own sin and corruption offereth, we may be heirs of blessing here, and of life everlasting in the kingdom of heaven.  
These are the former uses of the Law, concerning the which we are to understand, that as in the bodily sickness, so in the sickness of the soul and cure thereof, these three things are necessary.  
First, that the sickness with the causes thereof, be rightly discerned and known.  
Secondly, that a meet and convenient medicine be sought out.  
And thirdly, that the medicine being found out, it be speedily used and applied.  
First therefore, that the Law of God maketh known our sin, which is both the sickness and also the cause of the sickness of the soul, read Gal. 3.19. & Rom. 3.19.20. & chap. 17.7. and verse 13. Read also how our Saviour Christ himself consenteth by the work of his Spirit, with this use of the Law, john chap. 7. verse 7. and chap. 16. verses 8.9.  
Touching the second use, it is most answerable to the justice of God, that the same Law which is the means of discovering sin, should also make known the penalty and punishment of the same. Read Rom. 4.15. & 2. Cor. 3.7 9 Read also Deut. 27. & Gal. 3.10.11.12. Read also Psal. 45.6.7. jer. 5.9. & verse 30. and chap. 9.9. and chap. 7.19. Ezek. 22.13.14. and 1. Cor. 20.22. Heb. 2.2. & chap. 10.28.29.30.31. Read also Psal. 76.7.8. and Psal. 130.3. and Amos 3.8.  
Concerning the third use, which is the last of the former, and the most excellent use of them, as that whereunto the other do serve, for the benefit of all the elect children of God, read Gal. 3.24. and Rom. 10.4. For the opening of the which point, you may remember how it was declared unto you, that the faithful do find in Christ all sufficient comfort against every discomfort which the Law confirmeth against us: seeing we do by faith find in him both purity of nature, and righteousness of life, and satisfaction for sin, and intercession with God on our behalf, and therewithal power against sin, and grace to live righteously in some measure of true obedience to God: and finally everlasting life and glory, through the most free and infinite mercies of God. To him therefore be all praise and honour and glory for evermore, Amen.  
Now let us come to those which were called the latter uses of the Law.  
Which are they?  
The first use of the Law, after that we are brought by it to our Saviour Christ, is that henceforth it is unto all the servants of God, a most perfect rule to teach and admonish us how we are to amend our former wicked ways, and to order and frame our lives anew, in all the duties of true righteousness and holiness, to the glorifying of the name of God, to the assuring unto ourselves the truth of our faith, for the peace of our own consciences, and to the good example and profit one of another.  
Secondly, it serveth as a continual watchman and admonitor, to tell us of our faults, that by the rebukes thereof we may be more and more humbled in the sight of God: and likewise, to show us the imperfection, and manifold failings of our obedience, yea, even in the best things which we do; that so it may be a preservative against all false opinion of the worthiness and merit of our own works, and as a spur to stir us up to the care of better proceed, as having been hitherto unprofitable servants unto God.  
Thirdly, it is a perpetual remembrance unto us, how great our deliverance hath been by our Saviour Christ, who hath freed us from infinite sins, and from the most horrible damnation due to the same, to the end that by the same continual remembrance, we do provoke our own hearts to love Christ more and more dearly all the days of our lives: and therewithal also, to put us in mind how infinite the danger is, if at any time we should fall away from him.  
Concerning the first of these latter uses of the Law, read 1. Tim. 1.5.6.7.8.9.  
In this respect also, doth our Saviour Christ return all that are brought to him by the Law for their redemption, justification, and salvation, back again to the Law, for the direction of their life, in all the duties of love both to God and their neighbour, as to the end of their redemption. And so also do his holy Apostles. Read joh. chap. 13.34. & 1. Epist. 2.7.8.9.10.11. Rom. 13.8.9.10. Gal. 5.14. and james chap. 2.8.9.10.11. Luke 1.74.75. Neither is there any other knowledge of God, faith, fear, love, etc. commanded in the Gospel to any Christian and true believer, which was not before commanded in the Law of God, to every faithful and believing Iew.  
And that the duties of Gods moral Law are the same duties, from whence the truth of our faith is to be manifested to the glory of God, etc. read again james chap. 2.14 15.16. etc. and john 3.17.18.19.20.21.22. and Matth. 5.16.17.18.19. etc. Read also jer. 31.33. compared with Heb. 7.10. and chapter. 10.15.16.  
Concerning the second of these latter uses of the Law, that it serveth in stead of a continual watch, etc. call to mind that which we read, Psal. 19.11. Moreover by them is thy servant made circumspect. Read also Psal. 119.98. and verse 205. and Prou. 6.23. And touching our unprofitableness, read Luke chap. 17.7.8.9.10. And against trust in our own works, chap. 18.9.10.11.12.13.14. and verse 18.19. etc. 23.24.25.  
Now concerning the last of the latter uses of the Law, it is evident to be so, in that it doth always rebuke the least sin, and in the own nature continually calleth for perfect obedience, under pain of the curse and damnation. Whereby it awaketh the conscience to the continual sight of the guiltiness of sin, etc. whence also we cannot but be put in mind continually of our deliverance by our Saviour Christ, and consequently of that love and duty which we own him.  
Thus than we see that the Law is of manifold use, both before and after that we are brought unto Christ.  
But against the latter uses, some man will peradventure object that which the Apostle Paul seemeth to write to the contrary, even there where he teacheth, that the Law is our Schoolmaster to bring us to Christ: for he addeth these words by and by in the very next verse, Gal. 3.25. But after that faith is come (saith he) we are no longer under a Schoolmaster. And chap. 4.7. Thou art no more a servant but a son and verse 24. The Law gendereth unto bondage: and 1. Tim. 1.9. The Law is not given to a righteous man.  
To these places we answer by a true interpretation of the Apostles meaning, that they make nothing against any of the uses of the Law by us mentioned. For his meaning is only to show, that as the Law is opposed to Christ & the covenant of grace, and as it bringeth with it the burden of ceremonies, & as it is armed with the curse against the least transgression of it: so are not the faithful (who are redeemed by Christ, and do truly endeavour to live righteously) under the Law, but under grace. But to be under the Law for the direction of our lives, how we should serve and please God; this is so far from a bondage, that it is a singular ease and benefit, that we have so short and perfect an abridgement of the whole will of God as his Law is.  
This is the love of God (saith the Apostle john 1. Epistle chap. 5.3.) that we keep his Commandemen; and his Commandments are not grievous, that is, they are not over-burthensome unto true and faithful Christians. Like as our Saviour Christ had said before: My yoke is easy, and my burden is light, Math. 11.30. The reason is, because in Christ, and through the redemption which he hath paid for our sins, to appease the wrath of God, both the Law and the Gospel are reconciled, and they consent together as in a most friendly league, teaching one and the same doctrine of faith and godliness, to the glory of God, and the salvation of all his elect people. And thus the Law aswell as the Gospel is said to convert the soul, to give wisdom to the simple, to rejoice the heart, etc. as we read in the 19 Psal. And thus also the righteousness of God, though it be made manifest without the Law, yet it hath witness of the Law, & of the Prophets. Neither doth the Gospel make the Law of no effect, but confirmeth and establisheth it, as the Apostle Paul teacheth, Rom. 3. verse 21. and 31. and Gal. 3.21. Is the Law against the promise of God? God forbidden.  
Wherefore we keeping ourselves far from the heresy of those that are called Antinomians, because they utterly reject the Law, yea, even the moral Commandments of the Law of God: let us in the fear of God, and with all thanks to his divine Majesty, for so great a blessing as his Law is (it being rightly and lawfully used, as the same Apostle teacheth, 1. Tim. 1.8.) Let us I say, embrace and practise every good use of it: that is, that we being truly humbled and brought to our Saviour Christ by it, and through him being delivered from every curse of it, we may again by our Saviour Christ be so lifted up with the joy of his salvation, and so sanctified and enabled by his grace, that walking in obedience to it, we may be partakers of all the blessings which God of his infinite mercy though jesus Christ hath promised to the obedience of the same; yea, even to the sincere, though unperfect obedience of all such as are redeemed, justified, and sanctified, through faith in the same our Lord and Saviour Christ jesus his son. The which graces God of the same his infinite mercy, grant unto us and to all his elect children, both now and henceforth for evermore, Amen. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
FINIS.   

An index for correction of the Errata.  
PAg. 2. in the margin, for preparation read pattern. pag. 3. line 10. for them. read him. and in the margin Scheninah. pag. 6. line 29. read, giveth any an. pag. 19 line 27. that, for the pag. 27. line 24. set the comma after parts. pag. 30. line 15. read benefit. pag. 33. lin. penult. read Bethaven. pag. 42. lin. 5. for all read ●l. pag. 49. line 15. read, not only mutually pag. 50. line 11. read more bound. pag. 51 in the margin read Thahhaudem. pag. 52. line penult. for contain read conceive. pag. 53 and 54. read rites for rights. pag. 63. last line, for fasting read feasting. pag. 74 line 16. time. is for tune. pag. 75. line 19 read hunting. pag. 84. line 21. for slowly, read loosely. pag. 87 line 22. put out and pag. 89. line 29. heavenly for heavy. pag. 98. line. 6. read, God was, call, etc. pag. 100 line 13. put out the word this. pag. 101. line 21. read others, from which, etc. pag. 103. line 8. read we ought. pag. 106. line 16. read, or Sabbath thereunto, etc. pag. 113. line 12 sell for set. pag. 116. line 12. read the Apostles of our Saviour Christ, etc. pag. 121. line 12. read to give them all good, etc. pag. 122. line 5. or for as. pag. 131. line 21. read or of all his creatures. pag. 133. line 31. ●e for In. pag. 135. line 1. read lightness and inconstancy. pag. 139. line 13. for our read their. pag. 140. line 5. reproacheth: and line 12. Ecclesiastes. pag 145. line 13. die as a, etc. pag. 147. line 10. put out the last repetition, Come up thou bald-head. pag. 149. line 33. read blessed course. pag. 53. line 21. for else, read less. pag. 163. line 33. read fore-possessed. pag. 194. line 5. read bringeth. pag. 195. line 16. read provided. pag. 206. line 23. read, & from antiquity. pag. 238. line vlt. read, work & further all his works. pag. 239. line 14. for inordinate, read ordinary. pag. 251. line 2. read, w●th God, but also the, etc. and line 12 for we as, read as we. pag. 265. line 27. for many, read may any. pag. 269. for ariseth, read arising. pag. 274. line 10. for in, read of.