A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

THE SECOND BOOKE OF A GODLY LIFE, CON∣TAINING THE MAINE PARTS and principall duties of it, which we ought generally to performe at all times, and vpon all good occasions.

CAP. I.

Of the maine duties wherein a godly life consisteth.

§. Sect. 1 That a godly life consisteth in doing all those duties which God hath comman∣ded.

WEE haue intreated the more largely of the maine grounds of a godly life, because when the foundation is laid large and deepe, the building which is erected vpon it, is more firme and durable. And now we are come to shew, first, wherein it consisteth: and secondly, what are the properties of it, and of all the duties required in it. A godly life consisteth in the conformity of our whole carriage vnto Gods reuealed will, both in fleeing and forsaking all that is euill, and in imbracing and practising that which is good; in leauing vndone that which hee hath forbidden, and in doing that which hee hath com∣manded: And is generally required in many places of holy Scriptures. Depart from euill, and doe good; cease to doe euill, and learne to doe well. Put ye off, concerning the former conuersation, the old man, which is corrupt, accor∣ding to the deceitfull lusts; and be renewed in the Spirit of your minde, and put on that new man, which after God is created in righteousnesse and true holinesse. So Hierome to this purpose saith, That there are two kinds of Gods Commandements, in which, all Iustice is comprehended. The one for∣biddeth, the other commandeth; for as euils are prohibited, so good things are inioyned. There cessation and rest worketh, here study and in∣deuour. There the minde is restrained, here incited. Here it is a fault to doe, there not to haue done. And therefore to the leading of a godly life, it sufficeth not (as many thinke) to bee harmelesse and innocent, vnlesse wee also bee diligent and constant, in doing of all holy and iust actions, but we must as hee addeth, vpon the foundation of innocencie, erect the building of righteousnesse. Yea, in truth a godly life more prin∣cipally

consisteth in doing, then not doing; in action, rather then in for∣bearance. And he no lesse displeaseth God, and sinneth against his owne soule, who neglecteth the good which he requireth, then he who commit∣teth the euill which he forbiddeth. The Idolater offendeth no more hay∣nously in worshipping a false god, then the Atheist that acknowledgeth no God; nor the superstitious person, who worshippeth him in a false maner, then the prophane worldling, who worshippeth him not at all. He that hid his talent, was cast into vtter darkenesse, because he did not vse it to his masters aduantage, as well as they that abuse and misspend it. Di∣ues was cast into hell for not feeding Lazarus, as well as others that rob and oppresse the poore: the foolish virgins were shut out, who had not in their lampes the oyle of grace, and the light of a godly life. And they at Christs left hand, shall at the day of Iudgement haue their portion with the deuill and his angels, who did not feed the hungry, and clothe the na∣ked, as well as they who spoile them of their food and rayment; seeing there is but this difference betweene them, that the one withholdeth their right, which God hath allotted them, the other taketh it away when they already haue it. The one, like the nurse, withholdeth the brest from the hungry child entrusted to her care and keeping; the other pulleth the teate out of his mouth, when he hath taken hold of it. Or if they differ at all (as in some cases there is some difference) there shall be onely this dif∣ference in their punishments; that these innocent and harmelesse men, who haue power to doe good and doe it not, shall be damned in hell, but not in so deepe a degree of condemnation as the other.

§. Sect. 2 That a godly life consisteth in euangelicall obedience, both in forsa∣king that euill which God for∣biddeth, and in doing that good which he commandeth.

Vnto a godly life therefore it is required, that wee hate and forsake all euill, and that we imbrace and practise that which is good; that is, that we abhorre and renounce sinne in all kindes, without exception, and those most of all, which whilest we liued in the state of infidelity, we most loued, and to which, as yet our corrupt nature most inclineth, seeing they are our greatest and most dangerous enemies, & like traytrous Rebels, raising in∣testine warre within vs, doe as much as in them lyeth, expose vs to the ma∣lice of our open enemies, the deuill and the world. In which totall relin∣quishing of sinne, we must bee constant in our resolutions and indeuours, and not doe it by fits and flashes, as wee shall see heereafter. And with the like constancie, we are to settle our selues, in imbracing and practising all good duties, whether they be hard or easie, pleasant or displeasant, profit∣able to our worldly estate, or to our losse and hinderance. Now, because the Word and reuealed will of God is the rule and squire, according to which, we are to iudge of good and euill, that being good which it com∣mandeth, and euill which it forbiddeth; therefore a godly life consists in our conformitie & obedience to Gods will reuealed in his Word, or to all Gods Commandements contained both in the Law and Gospell. For be∣cause we cannot performe obedience to the Law legally, that is, in that perfection which the Law requireth, therefore a godly life is not, as wee vnderstand it in this Treatise, an absolute conformity vnto the Law (though it bee most absolute when it is most conformable) but when we conforme our selues and all our actions, according to the rule of the Law, after an Euangelicall manner, that is, desire, resolue, and indeuour to per∣forme

vnto it as perfect obedience as we can, which because through our frailty and corruption it is defectiue, and nothing imperfect can be ac∣ceptable vnto God, therfore vnto such a godly life as may be pleasing vn∣to him, there is required, that to our obedience of the Law, we adde our obedience to the Gospel, which requireth a liuely faith in Christ, whereby applying vnto our selues both him and all his benefits, the imperfections of our obedience are couered with his perfect righteousnesse, and our sins and corruptions washed away in his blood. And also that we shew foorth the fruits of this faith in our vnfained repentance, whereby we bewaile our sinnes past, and resolue and indeuour to leaue and forsake them for the time to come, lament the imperfection of our obedience, and labour and striue after more perfection; without which obedience to the Gospell, our imperfect obedience to the Law, will not be accepted of God, nor in∣title vs to this godly life, which is pleasing in his sight.

§. Sect. 3 That we must in a godly life performe obe∣dience to the Law, after an Euangelicall manner.

Our obedience therefore to the Law is required, seeing it is the rule of holinesse and righteousnesse, according to which, all our thoughts, words, and actions are to be conformed; and our obedience to the Gospell, to supply and amend what is imperfect and defectiue through our frailty and corruption, and to make our workes straight in Gods sight, when through ignorance or impotencie we haue swarued from our rule. The Law must be obserued of all that will leade a godly life, because as a Schoolemaster it teacheth vs, what is good, and what is euill, what we must doe, and what wee must leaue vndone; The Gospel also with no lesse care, because it sheweth vs how it is to be done, and also ministreth courage and strength, whereby we are inabled to performe our duties. We must make the Law the Canon, according to which, wee must carry our selues in all our thoughts, words, and workes, because so farre foorth onely, as they are conformable vnto it, they are holy and righteous; but withall, the Com∣mandements of the Gospel requiring faith and repentance, must be obey∣ed, that what is imperfect in vs, may be made perfect through Christ, and that our new obedience, which cannot be accepted according to the Co∣uenant of workes, as comming from seruants, may be acceptable, accor∣ding to the Couenant of grace, as comming from sonnes, whose desires and indeuours are pleasing to our heauenly Father, who accepteth the will for the deed. The Law prescribeth the way wherein all are to walke, that will leade a godly life; The Gospel, as a faithfull companion, incou∣rageth vs to goe in this way, and leading vs by the hand, preserueth vs from falling; and when through frailty wee are falne, it lifteth vs vp a∣gaine.

§. Sect. 4 That in a god∣ly life we must ioyne together the duties of piety, righte∣ousnesse, and sobriety.

Now the duties of a godly life, which the Law requireth, respect either God or men: both which are to be considered, first generally, as they are to be performed of euery Christian in the whole course of their liues; and secondly, as they are to be exercised in them euery day. The duties which respect God, are contained in the first Table, and are all comprehended vnder the name of piety. The duties which concerne men, are compre∣hended in the second Table, and are either the duties of righteousnesse and mercie, which respect our neighbours, or the duties of temperance and sobriety belonging to our owne persons. All which must goe toge∣ther,

and may in no wise be seuered the one from the other. For piety is the roote of righteousnesse and sobriety, and these the fruits and signes of piety, and neither of both are accepted of God, but when they goe toge∣ther, seeing piety without righteousnesse, is like a foundation without a building; and righteousnesse without piety, is like a building without a foundation; that, as a fire without light; this, like the fooles fire, a light without heate; that alone, at the best, makes but hypocrites; this without that, no better then proud Iusticiaries and ciuill worldlings. And hereof it is, that the holy Ghost in the Scriptures ioyneth them altogether, re∣quiring no lesse the one then the other. So he saith, that those who are the redeemed of the Lord, shall worship him in holinesse and righteousnesse be∣fore him, all the dayes of their liues; that we must pray for Kings, and all that are in authority, that we may leade a quiet and peaceable life vnder their gouern∣ment, in all godlinesse and honestie: That our spirituall renewing, according to Gods image, ought to be both in righteousnesse and true holinesse: That a Bishop ought to be a louer of hospitality, and a louer of good men, sober, iust, holy, and temperate; that the grace of God which bringeth saluation appearing, hath taught vs to deny vngodlinesse and worldly lusts, and to liue soberly, righ∣teously, and godly, in this present world. And that they who will make their calling and election sure, must not imbrace loose and single vertues, nor per∣forme scattered duties, but linke and chaine them one with another. For they are such twinnes as liue and die together, and the soule, life, and breath of Christianity, which may bee distinguished in doctrine and dis∣course, but not derided in our practice and conuersation.

§. Sect. 5 Of piety, com∣prising in it all duties of Gods seruice.

The first and maine duties required vnto a godly life, are all compre∣hended vnder the name of piety, required in the first Table. Which is nothing else, but that true Religion, whereby we worship the onely true God, according to his will reuealed vnto vs. So Augustine, What is piety, but to serue God with a pure minde? which is otherwise called worship. And againe, this is piety to loue God freely and absolutely, and out of him to expect no reward, but what is expected from him. For he is the chiefe Goodnesse: and what thing of worth can he aske of God, to whom God seemeth of little worth? So that piety consisteth in Gods true seruice, and in the performance of those holy duties of his worship which he requireth in the first Table: of which, piety is the summe, according to that of our Sauiour, repeated out of the Law, Thou shalt worship the Lord thy God, & him only shalt thou serue. The which is sometime signified by the feare of God, a part of diuine worship being put for the whole, Thou shalt feare the Lord thy God, and serue him, and shalt sweare by his Name. And sometime by the loue of God, which is put for all worship, because all holy seruice and true obedience doth flow from it. So Moses in his repetition of the Law, makes this the sum of all: Thou shalt loue the Lord thy God with all thine heart, & with all thy soule, and with all thy might. And our Sauiour Christ telleth the Lawyer, that this is the great Commandement, which comprehendeth in it the whole first Table; Thou shalt loue the Lord thy God with all thine heart, and with all thy soule, and with all thy minde. Where hee sheweth both the obiect of true worship, which is the Lord our God onely, and the speciall and principall act of it, which is loue, from which, as a fountaine, all other

parts, like streames, doe spring and flow; and also the subiect of this duty which is the whole man. For by the heart, is vnderstood all the affections, desires, and inclinations; by the soule, the will, purpose and resolution; by the minde, the reason, vnderstanding, discourse, and memory; and by the might or strength (which Saint Luke also addeth) all the faculties of the soule, and parts of the body, with all their functions, actions, and operations, both internall and externall. So that the whole man must be consecrated vnto the seruice and worship of God, by all those who im∣brace piety, and desire so to performe the duties of a godly life, as they may be acceptable and pleasing in the sight of God. The which, as it is required by him, so there is none but he, who can inable vs in any measure to performe it, seeing it is not in our owne power, but his free gift, and the worke of his holy Spirit, which is bestowed vpon whom and when hee will; for it is God onely, who by his diuine power, giueth vs all things which pertaine to life and godlinesse, as the Apostle Peter speaketh; and therefore when he requireth it of vs, we must returne vnto him againe, and intreate him by earnest and feruent prayer, that he will inable vs to performe that which hee requireth; according to that of Augustine, Giue what thou commandest, and then command what thou wilt.

§. Sect. 2 Reasons moo∣uing vs to im∣brace piety, first, because it is most excel∣lent.

And thus we generally see what piety is. Let vs in the next place con∣sider briefly of some arguments which may mooue vs to imbrace and pra∣ctise it, in the whole course of our liues. The first is, that piety and the du∣ties of it are most excellent, and to be preferred before righteousnesse, both in regard of our iudgements, which ought to esteeme them aboue the o∣ther, in respect of the obiect, God himselfe, vnto whom immediatly they are to be performed, who infinitely exceeding men, the duties which wee owe vnto him, are incomparably to bee preferred before those which are due to them. In regard also of our hearts and affections, which ought to imbrace with greater loue and desire those things which our iudgements doe most highly value; and in respect of our indeuour and practice, where∣in we ought to giue priority and precedencie, in regard of time and place, vnto the duties of piety, aboue all earthly things, according to that of our Sauiour, First seeke the Kingdome of God and his righteousnesse, &c. Againe, Christ calleth the first Table, inioyning piety, The great Commandement: vnto which the second is like, but not equall. For piety is the fountaine of righteousnesse, and the alone sure foundation, vpon which it standeth; which if it wanteth, or is built vpon any other ground, as it were, vpon a quagmire or the sands, it will soone fall and come to ruine, seeing the buil∣ding can stand no longer then it hath a foundation to rest vpon; as we dai∣ly see in the Morall and meere ciuill righteousnesse of worldlings, which resting vpon their credit, or profit, or feare of humane Lawes, doth last no longer then they lust. It is the heart and head of Iustice, which gi∣ueth life, heate, and motion vnto it, without which, it is but a dead trunke, yea the very soule, which doth informe it, without which, it is but a loth∣some carkasse in Gods sight. And therefore in the practice of a godly life, we are more highly to esteeme, and answerably with more care, earnest∣nesse and delight, to put in practice the duties of piety, which concerne God immediately, then the duties of righteousnesse which respect our

neighbours. As for example, we must loue, and feare and obey God more then men; and when both will not stand together, we must neglect the one in comparison of the other, as wee see in the example of the Apostles, who when men forbade that which God commanded, obeyed him rather then them. But yet seeing all duties both to God and men are comman∣ded of God, and in that regard we ferue or disobey him, mediately and indirectly, when wee doe or neglect the duties which concerne them: therefore in performing the duties of the first Table in our iudgement, affection and practice, we are to obserue a due proportion betweene them, comparing like with like, the greatest with the greatest, middle with middle, and the least with the least; neyther are the ceremonies, and circumstances, and meanes of pious duties, to be preferred before the maine and substantiall duties of righteousnesse; as we see in Gods owne choice, vvho preferred mercy before sacrifice, and the duties of righte∣ousnesse, mercy and loue, before an externall fast, or the outvvard rest of the Sabbath, vvhich is but a meanes of the seruice of God, and of our spi∣rituall resting from sinne.

§. Sect. 3 The second reason is taken from the profit of Piety.

The second reason is taken from the profit of piety, vvhich may much induce vs to the imbracing of it. For if mens hearts are set chiefely vpon gaine, and are ready to enquire after it vpon all occasions, according to that of the Psalmist, There be many that say, Who will shew vs any good? And if their affections and desires are inflamed and inlarged, according to the greatnesse of the profit vvhich they pursue; then vvhen our iudge∣ments are conuinced, and persvvaded that there is most gaine in god∣linesse, there is great reason why our hearts should be set vpon it as our chiefest treasure. But the Apostle telleth vs, that godlinesse is gaine, yea, great gaine with contentation; where he maketh not the gaine of godlinesse to depend vpon the condition of our contentment, as though there were no profit in it, vnlesse wee be contented with it; but that it is the effect, and an inseparable companion of godlinesse, to make vs contented with all estates, and therefore not gaine onely, if it be ioyned with content, but because it alwaies bringeth with it contentation. Euen as the Sunne is said to bee comfortable, not if it giue light, but because it giueth light, it doth bring vs comfort with his beames and brightnesse. Now this profit of piety, is incomparably greater then the gaine of the whole world; for this is profitable but for some purposes, but the other for all things; that onely for the present, but this also for eternity, according to that of the Apostle; Godlinesse is profitable vnto all things, hauing promise of the life that now is, and of that which is to come. In this life it assureth vs of Gods grace and fauour, that we are his children and heyres of his promises, who are continually vnder his protection, and thereby safe from all danger, that though we haue but little, yet there is cause of great contentment, seeing our small pittance is better then the riches of many wicked, it being a pledge of Gods loue, and an earnest penny of our heauenly happinesse. That we are blessed in all estates, prosperity and aduersity, pouerty and riches, health and sicknesse, life and death, because God that loueth vs, will by his wisdome and power, cause all things to worke together for our good. In the life to come also godlinesse will be most gainefull; for when all

worldly profits are vtterly ceased, and the glory and beauty of them withe∣red and vanished out of sight, then shall we finde most profit in our piety, and reape a ioyfull haruest of all our holy indeuours. Then shall we with confidence approach into Gods presence, when as we expect that Crowne of glory, which he hath freely promised to those who haue serued him in holinesse and righteousnesse all the daies of this life; and hauing on this wedding garment, we shall be admitted into the Bridall chamber of our Head and Husband Iesus Christ, and there eternally solace ourselues in the fruition of his loue, and of that heauenly happinesse which he hath pre∣pared for vs. Whereas contrariwise, all worldly things without piety, are vnprofitable to all in many things, and in all things to many, giuing no contentment in their greatest abundance, but like sweete drinkes en∣crease thirst, and as fuell put into the fire, inflame the heate of carnall con∣cupiscence. Or if they giue some seeming content in the time of health, yet how little pleasure doe we take in them vpon our sicke beds? though they haue some taste vnto our carnall appetite in the time of life and strength, yet what an after tang leaue they at parting? and how little comfort and contentment bring they against the terrours of death, and the dreadfull apprehensions of approaching Iudgement?

§. Sect. 4 The third rea∣son, which is taken from the necessity of piety.

The third reason is taken from the necessity of piety, seeing without it wee can haue no assurance of any spirituall benefit, neither in this life, nor in the life to come. For it is the end which God hath proposed vnto them all, vnto which he most certainely attaineth, if we euer attaine vnto them; seeing he who is infinite in wisedome and power, can neuer faile of his end which he propoundeth to his actions. Now the Lord hath cho∣sen vs, that we should be holy; hee hath redeemed vs out of the hands of all our spirituall enemies, that we should worship him in holinesse and righteousnesse all the dayes of our liues. We are reconciled by Christ in the body of his flesh, through death, that hee may present vs holy and vnblameable in Gods sight. He hath adopted vs for his children, that wee may be holy, as he is holy. He hath iustified and pardoned all our sinnes, that being freed from sinne, wee may become the seruants of righteousnesse. And therefore without this holinesse we can haue no assurance that we are elected, redeemed, re∣conciled, adopted or iustified, and consequently that we shall be saued: for though it be not the cause of our happinesse, yet it is the way that leadeth vnto it; in which if we walk not, we shal neuer come into that place of bles∣sednes: for without holinesse none shall see the Lord, as the Apostle teacheth vs.

§. Sect. 5 The fourth reason perswa∣ding vs to pie∣ty, which is the consideration of Gods mani∣fold mercies, and of Christs comming to Iudgement.

Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ, which ought to bee notable inducements to moue vs to the imbracing and practising of piety. For what greater in∣couragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice, then to consider how gracious and good, God hath beene vnto vs in our creation, redemption and continuall preseruation; in giuing vnto vs his Sonne, and pardoning our sinnes, in freeing vs out of the cruell bondage of all our spirituall enemies, and in multiplying his blessings vpon vs, both in spirituall and corporall things? And this ar∣gument the Apostle vseth to this purpose; I beseech you therefore, brethren, by the mercies of God, that yee present your bodies a liuing sacrifice, holy, acceptable

to God, which is your reasonable seruice. And as the fruition of Gods present fauours ought to make vs forward in his seruice, so also the consideration of his gracious promises concerning better and more excellent things in time to come, euen the full fruition of his glorious presence, and eternall blessednesse in his euerlasting Kingdome. And this reason also the Apo∣stle vseth to this end: Hauing therefore these promises (dearely beloued) let vs clense our selues from all filthinesse of the flesh and spirit, perfecting our holi∣nesse in the feare of God. Finally, the consideration of Christs comming to Iudgement should perswade vs vnto holinesse, when as the heauens being on fire, shall be dissolued and passe away with a noyse, the elements melt with feruent heate, and the earth with all the workes thereof shall be burnt vp. For then onely they shall bee happy who haue beene holy, and raigne with God in glory, who haue faithfully serued him in holinesse and righ∣teousnesse in the Kingdome of grace. And thus the Apostle Peter reaso∣neth, Seeing then (saith he) that all these things shall be dissolued, what man∣ner of persons ought yee to be, in all holy conuersation and godlinesse? But I shall haue hereafter occasion to speake more fully of this point, when I come to shew the manifold reasons and motiues which may induce and per∣swade vs vnto a godly life; and therefore for the present I will content my selfe thus briefly to haue touched them, referring the Reader for his more full satisfaction to the following discourse.

CAP. III.

Of our adhering and cleauing vnto God, with the full purpose and resolution of our hearts.

§. Sect. 1 Of the summe of the first Commande∣ment.

WE haue spoken of piety, which is the summe of the first Ta∣ble. And now it followeth, that we speake briefely of the particular precepts; the first whereof is contayned in these words: Thou shalt haue no other gods before me, or before my face. The maine scope and summe whereof is this, that wee know, acknowledge and worship Iehouah, the Father, Sonne and holy Ghost, in Trinity of persons, and vnity of Essence, and no other gods besides him. For to haue God, is, in our mindes and vnderstandings to know and ac∣knowledge him, to bee our God, all-sufficient, incomprehensible, omni∣potent, immutable, eternall, iust, mercifull, and infinite in all perfecti∣on; in our hearts and affections to adhere and cleane vnto him with faith, affiance, hope, loue, zeale, whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse; in our wills, with all earnest de∣sire and constant resolution to serue and obey him in all his Commande∣ments, with all the power and faculties of our bodies and soules, whom we know and acknowledge to be the chiefe end of all things, and so infi∣nitely good & gracious vnto vs; and with our bodies, actions and inde∣uours, to worship and serue him alone, with all our might and strength. So that the true sauing knowledge of God is the ground of all other ver∣tues and obedience, as we haue shewed; and therefore if wee would im∣brace any vertues, or perform any Christian duties of a godly life, we must

in the first place labour to haue our mindes inlightened with the know∣ledge of God and his truth; without which, our deuotion will bee no bet∣ter then superstition; and all our indeuours in the performance of religi∣ous duties, meere will-worship and idolatry, as wee see in the example of the Idolaters, who in stead of worshipping the only true God, worship stocks, stones and Images, Saints, and Angels, and in stead of doing Gods will in their deuotions, do their owne wills, and therefore tire themselues, and spend all their strength in vaine.

§. Sect. 2 Of adhering to God, what it is, and the ne∣cessity of it.

But of this knowledge of God, which is the maine ground of a godly life, wee haue before spoken; and now it remaineth that wee speake of the hauing of God in our hearts and affections, wills and resolutions. Of which we will intreate first generally, and then more specially. The gene∣rall duty which compriseth all the particulars, is, that knowing and ac∣knowledging the Lord to be in himselfe the chiefe Goodnesse, and infi∣nite in all perfection, and our most gracious and louing Father in Iesus Christ, we doe adhere and cleaue vnto him with all our soules and wills, hearts and affections, resoluing to consecrate our selues wholy to his wor∣ship, and with the vttermost of our indeuour to please him in all things, by conforming our liues in all holy obedience vnto his reuealed will, lea∣uing and forsaking whatsoeuer he condemneth as euill, and imbracing and practizing all that he commandeth as good. And this the Lord re∣quireth in the first place of all those who serue him. Thou shalt feare the Lord thy God, him shalt thou serue, and to him shalt thou cleaue. And againe, Yee shall walke after the Lord your God, and feare him, and keepe his Comman∣dements, and obey his voice, and yee shall serue him and cleaue vnto him. So Barnabas exhorteth the new Conuerts of Antioch, that with full purpose of heart they would cleaue vnto the Lord. And the Apostle perswadeth not to the bare practice of good duties, but that wee cleaue vnto that which is good. Which holy resolution was in Dauid, who purposed in his heart that his mouth should not transgresse; and fully resolued, that if the Lord would teach him the way of his statutes, he would keepe them with his whole heart and vnto the end. The which resolution is necessary vnto all those who intend to leade a godly life, wherein there are so many lets, difficulties and dis∣couragements, that if wee be not fully resolued to passe by, or ouercome them, wee shall eyther not beginne, or soone giue ouer to proceede in the Christian course. And therefore our holy desires to please God in all things, must be armed and confirmed with strong resolutions, that we will do our vttermost indeuour to attaine vnto our desires; or else they will be but like those idle and vain desires of the sluggards, of which Salomon spea∣keth, who desire and haue nothing, because they are but bare wishers, neuer purposing to take any paines for the satisfying of their desires. Neither can such be said to serue God with their whole hearts, but with a part only; For as Philosophy teacheth vs, there are two faculties in the heart of man; the one called concupiscible, which desireth and imbraceth that good which reason discouereth, the other the irascible faculty, which being displeased with those lets and oppositions that hinder the fruition of the good desired, armeth vs with resolution to set vpon and ouercome them. And with both these we must serue God, cleauing vnto him and his

will, with the desires of our heart, as the chiefe good, and resoluing to inioy him at any price, and to doe that which is pleasing vnto him, notwithstanding all difficulties and dangers which oppose vs in the way.

§. Sect. 3 The proper∣ties of sound resolution: As first, that it must be vni∣uersall, &c.

But seeing many men deceiue themselues with shadowes and shewes of good purposes and resolutions of cleauing vnto God, and pleasing him by their seruice; it will not be amisse to set downe some properties and signes whereby we may know that, vnto which the Scriptures so earnest∣ly perswade vs. And first, this resolution ought to be generall and vniuer∣sall, extending it selfe not only to some few of many duties, but vnto all without exception. We must with Dauid haue respect vnto all Gods Com∣mandements; and walke worthy of the Lord, vnto all pleasing, being fruitfull in euery good worke, and hauing a good conscience in all things, as the Apostle speaketh. Secondly, it must be diligent and painefull in the vse of all good meanes whereby we may attaine vnto our end; like vnto the resolution of worldlings in compassing earthly things, who spare for no paines for the atchieuing their purposes, but labour night and day, by Sea and land, for the compassing of their riches, pleasures and preferments. So as wee may say with Dauid, My soule followeth hard after thee; and neuer rest in our pursuite, till with the Spouse in the Canticles, we inioy him whom our soule loueth. Thirdly, it must be so magnanimous and couragious, that nothing may be able to daunt or dismay it: and the greater the difficulties and dangers be which crosse vs in our Christian courses, the more must wee double and redouble our resolutions to withstand and ouercome them, though it be with the losse of riches, friends, yea, euen life it selfe. And such a resolution was in good Ioshua, who though all the people did leaue the Lord, vowed himselfe and his family vnto his seruice. And in Ruth, whose resolution of adhering to Naomi and her God, could not bee hin∣dred by any disswasion. And finally, in the Apostle Paul, who when hee was perswaded by his friends, that he should not expose himselfe to the perill of persecution, by going vp to Ierusalem, breaketh through all dif∣ficulties in the strength of his couragious resolution; What meane you to weepe and breake my heart? for I am ready, not to be bound onely, but also to die at Hierusalem for the name of the Lord Iesus. Yea, when the holy Ghost himselfe witnessed, that in euery Citie, bonds and afflictions did abide him, his resoluti∣on made him constant in his course: But none of these things (saith he) moue me neither count I my life deare vnto my selfe, so that I might finish my course with ioy, &c. Fourthly, it is the property of this resolution of adhering vnto God, to ioyne with this fortitude and magnanimity, true humility; not grounding our courage vpon our owne strength, as Peter did, who trusting to the ardencie and vnchangeablenesse of his loue towards Christ, resolued, that though all men should forsake him, yet hee would not. For if we leane vpon this weake Reede, it will most faile and deceiue vs, when we most rely vpon it; but being humbled in the sight and sense of our owne weakenesse and frailty, wee must wholly rest vpon the power and promises of God, and like the child in the mothers armes, wee must cling vnto him with all our strength, but not so much trust to the firme∣nesse of our hold, as to his clasping of vs, knowing that if he withdraw his strength and leaue vs, we shall soone cease cleauing vnto him, and fall in∣to

those tentations, which the deuill, the world, or our owne flesh shall suggest vnto vs. Wee must say with the Apostle Paul, I am able to doe all things, but we must adde that which followeth, through the power of Christ which strengtheneth me. We must resolue with him, that nothing shall sepa∣rate vs from the loue of God in Iesus Christ, in the meane time acknowledg∣ing our impotencie vnto any good, and that in vs, that is, in our flesh, dwel∣leth no good thing. And so shall our resolution of cleauing vnto God bee much more firme, seeing God resisteth the proud, but giueth grace to the humble; and filleth the hungry with good things, but sendeth the rich empty away. Lastly, our resolution must be firme and constant, neuer leauing to cling vnto the Lord with a liuely faith, till by loue we haue full fruition of him in his Kingdome. It must not be vnsettled, fickle, and by fits, one while resoluing to serue God, and another while drawne from our resolu∣tion by worldly tentations: but we must claspe fast hold of him, as Iacob did in his wrastling, and fully resolue neuer to leaue him, till wee haue our desire, that is, till wee haue full fruition of him in heauen, without feare of losing him. Most of which points I haue handled before, and therefore doe heere thus briefly touch them.

§. Sect. 4 The necessity of our adhe∣ring vnto God, proued by di∣uers reasons.

And this holy resolution of cleauing vnto God, and pleasing him in all things, is most necessary vnto a godly life; first, because it is the foundati∣on and ground of all other duties, which whilst it remaineth firme, there is good hope, though the rest of the building bee shrewdly shaken with the blasts and stormes of trialls and tentations, and much fayling and frail∣ty be shewed in many outward actions; seeing so long as the foundation remaineth, the decayed parts of the house may bee repaired with more ease; but if our resolution be vnsettled and weake, the whole frame that resteth vpon it, will fall with it owne waight; and the duties themselues of a godly life, will seeme irkesome and tedious. It is the very soule which giueth life and motion to all our actions, and in what case it is, in such are they; if strong, then are they strong, if weake, then they weake also. If it be faint, then they languish; If full of vertue and vigour, then are they also vigorous and couragious. Secondly, because it is a mayne and prin∣cipall part of true repentance, which chiefly consisteth in the full purpose of the heart, the inclination and resolution of the will, and the constant indeuour in our whole liues, to forsake all euill, and imbrace all good, and in all things both inwardly and outwardly to please God, by performing vnto him that acceptable seruice, which in his Word he requireth of vs. Thirdly, because this purpose of heart, and resolution of our wills, to serue and please God, doth make both our persons and actions acceptable vnto him; for he chiefly requireth the seruice of our hearts, as being the fountaine of all our actions, and respecteth not so much our deeds as our will; not the perfection of our actions, as the sincerity of our affections; according to that of the Apostle; If there be a willing mind, a man is accepted, according to that which he hath, and not according to that which he hath not. As we see in the example of the prodigall sonne, who resoluing to goe to his father, and to acknowledge his sinne, before he had done it, and whilest he was yet a great way off, his father saw him, and had compassion on him. To this purpose one saith, If thou purposest in thine heart to leaue euill,

and doe good, to hold that which thou hast receiued, and to grow daily better, although (by reason of humane frailty) thou doest something not to be iustified: Yet if thou purposest not to persist in it, but repentest and amendest what is amisse, as farre as thou art able, God, without doubt, will repute thee holy. Lastly, this resolution is necessary, because we shall meete with many difficulties and discouragements in our course of a god∣ly life, as the tentations of the deuill, the persecutions, scornes, and repro∣ches of the world, the corruptions of our nature, and the vnpleasantnesse vnto flesh and blood of holy duties; that if we be not armed with a strong resolution, well grounded and settled with mature and serious considera∣tion, vpon vnanswerable reasons which induce vnto it, wee shall not bee able to continue constantly in our course, but giue ouer with shame, that which we haue rashly and weakely begunne. And therefore our Sauiour exhorteth vs to lay a good foundation before we begin this building, and to prepare a good stocke, whereby we may be inabled to finish our worke; and to make sufficient preparations to withstand the force of our spirituall enemies, before we presume to enter into the field and giue them battell. The which is chiefly done, when wee arme our selues with Christian cou∣rage and vndaunted resolution, that we will set aside all excuses, and come vnto God when he calleth and inuiteth vs, that wee will breake thorow all difficulties, and bee discouraged with no dangers; that, come prospe∣rity or aduersity, honour or disgrace, riches or pouerty, life or death, wee will consecrate our selues to Gods seruice, and doe all things which are pleasing in his sight.

§. Sect. 5 Of the meanes whereby wee may confirme our resolution of adhering vnto God.

Now the meanes of confirming this resolution of adhering vnto God with all our hearts, and pleasing him in all things, are diuers. First, wee must often meditate on Gods infinite goodnesse in himselfe, whereby hee deserueth the whole heart and affection, with all the seruice of his crea∣tures, and their whole indeuour to glorifie him who is worthy of all loue. Secondly, we must call often to our remembrance his inestimable loue, and exceeding great bountie towards vs, which plainely appeare in our election, creation, preseruation; but especially in that great worke of our redemption, wherein he hath giuen his Sonne to death, that he might saue and restore vs to life and happinesse; as also the speciall and singular fa∣uours which hee hath extended vnto vs in the whole course of our liues: And this, if any thing will make vs resolute to serue and please him, whom wee haue tryed and tasted to bee so infinitely good and gracious vnto vs. Thirdly, wee must meditate seriously on his power and all-sufficiency, whereby he is able, and on the truth of his gracious promises, whereby he hath assured vs, that he is willing to assist vs in all difficulties, and to de∣fend vs against all dangers which shall affront and oppose vs in our Christian course, and in the performance of the duties of a godly life; for what can more strengthen our resolutions in performing faithfull seruice vnto God, then to be assured by his assistance, of victorie ouer all enemies, strength in ouercomming all difficulties, safety in all dangers, and pros∣perous successe and an happie issue of all our indeuours? And thus Mo∣ses exhorteth Iosua to resolution and courage, because God had promised to be with him. He it is (saith hee) that doth goe before thee, he will be with

thee, he will not faile thee, neither forsake thee; feare not, neither be dismayed. Fourthly, let vs remember, that it is impossible to lose the fruit & benefit of our labour, whatsoeuer paines we take in Gods seruice; for besides the pre∣sent pay of temporal benefits, we shal haue the rich rewards of eternall and heauenly happinesse, of which, the other are but small earnest pennies and pawnes. So that if we in Gods seruice lose our earthly riches, we shall haue for them heauenly treasures; if our fame and reputation amongst men, we shall be recompenced with eternall glory, in the presence of God, his Saints, and Angels; yea if we lose our life it selfe, in losing, we shall finde it, euen an euerlasting and most happy life, for one that was momentany and miserable. Fifthly, if we would haue this Christian resolution firme and constant, it must be well grounded when we first begin, and wee must ex∣pect, when we enter into the course of a godly life, not the fauour of men, ease and prosperity, but many enemies to encounter vs, and many diffi∣culties and dangers in our Christian way; which if we doe not forecast before they happen, and arme our resolution against them, they will vtter∣ly daunt and discourage vs at their first approching. And therefore be∣fore we make purchase of this gaine of godlinesse, let vs cast before-hand what it will cost vs, and resolue to leaue it at no rate. Sixthly, let vs medi∣tate often of the excellency, vtility, and necessity of a godly life, in which respects it is to be preferred before all worldly things whatsoeuer, seeing thereby, and by no other meanes without it, we are assured of Gods loue and our owne saluation, of his grace in this world, and glory and happi∣nesse in the world to come. Seuenthly, let vs thinke of the preciousnesse of our soules, which are of much more value then ten thousand worlds, and that there is no other meanes to prouide for their eternall happinesse, and their fruition of Gods presence, which perfecteth our blessednesse in hea∣uen, then by framing our hearts to adhere vnto him, with firme resolution to serue and please him whilst wee liue vpon the earth. And let vs often meditate on that speech of our Sauiour, What will it profit a man to win the whole world, and lose his soule? For heere our soules are saued or lost; heere the acceptable time and day of saluation lasteth; which if we let passe, it is neuer againe to be regained, but our precious soules, for the price of mo∣mentany vanities, shall be eternally sold to hellish torments. Lastly, be∣cause our resolution of adhering vnto God, and pleasing him in all things, is apt to faint and languish, therefore our care must be, often to suruey it, that when we finde any faylings or vnsettlednesse in it, we may repaire and strengthen it; yea, in truth this is a worke fit for euery morning, to take a view of our spirituall state, and to renew our resolution, that wee will the day following vse all meanes whereby it may bee improoued and bet∣tered, inrich our selues in our spiritual stocke, and to our vttermost inde∣uour, doe all things which may please God, as wee shall more fully shew heereafter. Yea, if we finde our resolutions weake and vnsettled, we must confirme them, by making with God a solemne Couenant, that our hearts in all things shall adhere vnto him, and start aside vpon no occasion; ac∣cording to the example of Asa, and the rest of Gods people, who entred into a Couenant to seeke the Lord God of their fathers, with all their heart, and with all their soule; yea if neede be, wee must confirme this Couenant, not

onely by solemne protestation, but by an inuiolable oath, as they did at that time; and the Prophet Dauid long before them; I haue sworne (saith he) and will performe it, that I will keepe thy righteous iudgements.

CAP. IIII.

Of trust, affiance, and hope in God.

§. Sect. 1 Of affiance in God, & where∣in it consist∣eth; and of the reasons which may mooue vs vnto it.

THe speciall duties, whereby we adhere and cleaue vnto God with all our hearts, are either principall, or those which arise out of them and depend vpon them; the chiefe and princi∣pall are affiance, the loue and feare of God. By affiance wee adhere and cleaue vnto him, when as knowing, acknowledg∣ing, beleeuing, and remembring the omniscience, omnipotence, all suf∣ficiency, trueth, and goodnesse of God towards vs, we doe put our trust and affiance in him, for the obtaining of all good, and preseruation from all euill, both in the presence and absence of all inferiour meanes. Vnto which affiance the Scriptures exhort vs. So Dauid, Trust in the Lord, and doe good. And Salomon, Trust in the Lord with all thine heart, and leane not to thine owne vnderstanding. Which if we performe, wee haue diuers gra∣cious promises made vnto vs: as first, that we shall be greatly rewarded; Cast not away your confidence, which hath great recompence of reward; and be incompassed with all Gods mercies and fauours; according to that of the Psalmist, He that trusteth in the Lord, mercy shall compasse him about. Second∣ly, that wee shall bee sustained and preserued by his prouidence. Cast thy burthen vpon the Lord, and he shall sustaine thee; he shall neuer suffer the righ∣teous to be mooued. And againe, They that trust in the Lord, shall be as mount Sion, which cannot be remooued, but abideth for euer. Thirdly, that we shall haue the good things of the earth for the present, and eternall blessednesse in the life to come; for he that trusteth in the Lord, shall possesse the land, and shall inherit his holy mountaine. So Ieremie, Blessed is the man that trusteth in the Lord, and whose hope the Lord is. And the Psalmist, O trust and see, that the Lord is good, blessed is the man that trusteth in him. And thus wee must trust in the Lord for the obtaining of all good, and the auoiding of all euill: vnto the former, Dauid exhorteth, Commit thy way vnto the Lord; trust also in him, and he shall bring it to passe. And of the other, we haue him for our example: The Lord is my light and my saluation, whom shall I feare? the Lord is the strength of my life, of whom shall I bee afraid? Though an hoste should incampe against me, my heart shall not feare, though warre should arise against me, in this will I be confident. And againe, God is our refuge and strength, a very present helpe in trouble: therefore will we not feare, though the earth be remooued, and though the mountaines be cast into the middest of the sea, &c. And thus must we trust in the Lord, in the presence and absence of inferiour meanes. When we haue meanes, wee must put our affiance in him, first, though they be weake and insufficient, knowing that he is able to giue vertue and vigour vnto them, seeing we liue not by bread onely, but by euery word that proceedeth out of Gods mouth. Hee is able in the famine to feede vs with rauenous birds, which in their owne nature are

more fit to take away our meate, then to bring any vnto vs; and to make our small pittance, a few pulse, an handfull of meale, and a cruize of oyle, as sufficient for our nourishment as the greatest dainties of the worldly wicked. In time of plague he can keepe vs safe vnder the shaddow of his wings, and though thousands doe fall at our sides, and ten thousand at our right hand, it shall not come nigh vs. In time of warre, he is able to saue with few, as well as with many, as Ionathan speaketh; and to giue victory, not only to those who haue a strong armie, but to those also that haue no power, as Asa confesseth. Or if our meanes be many and mighty, yet we must not trust in them, but vsing them as sent of God to serue his prouidence in our sustentation and preseruation, we must put our whole confidence in him, and rest alone in his blessing vpon them, without which they shall neuer doe vs any good. For we trauaile in vaine, vnlesse God blesse the house; In vaine wee plow and sow, vnlesse hee giue the increase. In vaine are our Granaries and Store-houses replenished with all plentie, if hee breake the staffe of bread. In vaine is the horse prepared against the day of battell, if saluation come not from the Lord. And in vaine doe Gods spirituall Husbandmen plant and water, except the Lord doe giue increase. Neither must we lesse trust in the Lord in the vtter absence of all inferiour meanes, knowing that he is true of his promise, and will neuer faile vs if we put our affiance in him, and in himselfe alone, all-suffi∣cient to preserue and defend vs in their absence, as well as in the presence of them. And thus did Dauid trust in God, though he walked alone in the vale of the shaddow of death; the three children in the firie surnace, Daniel in the Lyons den, Peter garded with Souldiers, and Paul and Silas when they were in the stockes. And thus Abraham hauing Gods pro∣mise, respected not his age, nor the deadnesse of Sarahs wombe, but trusted in him for the obtaining of a sonne, and as the Apostle speaketh, against hope beleeued in hope, that hee should become the father of many nations.

§. Sect. 2 Of the meanes of affiance.

Now the meanes whereby we may attaine vnto this firme affiance, are these: The first is the often consideration of Gods sauing attributes, as of his omniscience, whereby he taketh notice of all our wants and dangers; of his omnipotencie, and all-sufficiencie, whereby hee is able to relieue and preserue vs; of his prouidence, which in especiall manner watcheth ouer vs who are his sonnes and children, to dispose of all things to our good; of his mercy, bounty, goodnesse, and truth of his promises, where∣by we may be assured of his good will and readinesse to helpe vs. The se∣cond meanes is, to obserue Gods mercy and goodnesse in time past, shew∣ed both towards others and towards our selues, in freeing vs from euill, and procuring our good. Wee must consider what God hath done for∣merly to others, assuring our selues that he is ready to doe the like for vs, if with them we feare and serue him, seeing he is no respecter of persons, but is alike to all. So Dauid confirmed his affiance in God, by remem∣bring his goodnesse towards their ancestors; Our fathers trusted in thee, they trusted in thee, and thou didst deliuer them; they cryed vpon thee, and were deliuered; they trusted in thee, and were not confounded. So when he could with no comfort rest vpon God in his present sense and feeling, he remembred

Gods wonders of old, in deliuering his people Israel, and drowning their enemies in the red Sea. And thus he saith, others would confirme their affi∣ance by his example. This poore man cryed, and the Lord heard him, and saued him out of all his troubles. But much more wil the experience of Gods mercy and goodnesse towards our selues, in prouiding for vs in the time of want, and deliuering and preseruing vs from former dangers, confirme our trust and confidence in him, seeing he is immutable in his loue, and changeth not, though we be changed. And thus Dauid strengthened his affiance in God, that he would giue him victory ouer Goliah, because he had former experience of Gods goodnesse towards him, and power assisting him a∣gainst the Lyon and the Beare. And the Apostle concludeth, that as the Lord had formerly deliuered him out of former afflictions, so he would be a-like gracious still, and deliuer him out of like afflictions in the time to come. Lastly, if we would confidently trust in God, we must be such as feare and serue him, and making conscience of our wayes, doe walke before him in holinesse and righteousnesse; for with such onely hee hath made his Couenant of grace and protection, and such only may challenge a part in his promises of prouision and preseruation. So Salomon, The wicked flee when none pursueth, but the righteous are bold as a Lyon. And a∣gaine, In the feare of the Lord is assured strength, and his children shall haue hope. And the Psalmist appropriateth this confidence vnto the faithfull only; Ye that feare the Lord, trust in the Lord, he is their helpe and shield. And not onely those who are professedly wicked, but the close hypocrite also is excluded from it. For the hypocrites hope shall be cut off, and his trust shalbe a Spiders web. His confidence shall be rooted out of his Tabernacle; and it shall bring him to the King of terrours.

§. Sect. 3 Of hope in God, what it is, and wherein it consisteth.

From this affiance in God, ariseth hope; for when knowing and belee∣uing God and his sauing attributes, wee trust in him for the accomplish∣ment of all his gracious promises, then doe we by hope expect the accom∣plishment of them, euen when they are deferred with patience and com∣fort, knowing that God is immutable in his loue, and most true of his Word: with which hope we are sustained in all afflictions, that wee doe not faint vnder their burthen, seeing we hope for deliuerance in Gods due time, are armed against all assaults of our spirituall enemies with this hel∣met of saluation, in expectation of assured victory, and stayed with this anchor in our Christian course, notwithstanding all the tempestuous stormes and boysterous blasts of trialls and tentations. The which anchor is not fastened on the fleeting and fayling sands of our owne worth, workes, and merits, but vpon the firme ground of Gods immutable loue, mercy, goodnesse, power and truth, which will neuer faile those that rest vpon them; according to that of the Psalmist, They that know thy Name, will put their trust in thee: for thou, Lord, hast not forsaken them that seeke thee. And thus Abraham hoped against hope, being fully perswaded, that what God had promised, he was able also to performe. And the Apostle exhor∣teth vs to hold fast the profession of our faith without wauering, because hee is faithfull that hath promised. The obiect of this hope, are future good things which God hath promised; as fruition of good, and freedome and deli∣uerance from euill, which are not yet seene (for then there were no place

for hope) but certainely expected in Gods good time. But the mayne and principall obiect of our hope, is heauenly happinesse, which wee shall in∣ioy in soule and body, at Christs comming to Iudgement, whereof it is called the hope of saluation, and the hope of eternall life. The chiefe pro∣perties of this hope are, First, that it be patient. Secondly, that it be cer∣taine and assured: of the first the Apostle speaketh; If we hope for that wee see not, then doe we with patience waite for it: and in this regard calleth it the patience of hope in our Lord Iesus Christ. Of which patience, he telleth vs that we haue neede, because God oftentimes delayeth to accomplish his promises, as though he had forgotten both vs and them. Secondly, it must be certaine and assured, whereof it is compared to an anchor, which if it fayleth in a tempest, it putteth the ship in great danger of foundring and perishing. And therefore the Apostle desireth, that the Hebrewes might haue full assurance of hope vnto the end; which if wee haue, it will make vs neuer to be ashamed, seeing God, vpon whom we waite, will neuer faile to accomplish his promises. And this is that hope vnto which the Scriptures exhort vs. So the Psalmist, Waite on the Lord, be of good courage, and hee shall strengthen thine heart; waite, I say, on the Lord. And againe, Rest in the Lord, and waite patiently for him.

§. Sect. 4 Of the meanes of hope.

Which that we may labour after, let vs consider, that it is most profit∣able and necessary vnto all that will leade a godly and Christian life. For it is not onely a part thereof, as being one of the three principall vertues which the Apostle commendeth vnto vs, but a notable meanes, whereby we are mooued and inabled to labour after all other vertues, and to put in practice all other duties, because we are assured of the fruit of our labour, and hopefully expect the obtaining of it; without which hope we would be vtterly discouraged, sit still and doe nothing. Againe, this hope ma∣keth vs not to bee ashamed, in middest of all reproches and disgraces which we suffer for Christs sake, and causeth vs with him to runne with patience the race which is set before vs, in expectation of that ioy which is set before vs. It maketh vs not onely patient, but ioyfull in afflictions, yea euen to glory in our reioycing, in hope of the glory of God, in all our tribulations. It confirmeth our faith from which it springeth, and maketh vs cheerefull in all Christian duties. It quickeneth and reioyceth our drooping hearts, and not onely maketh the way of godlinesse delightfull vnto vs, but vs also pleasing and accepted of God. It is an helmet of saluation, to defend vs against our spirituall enemies, yea it selfe saueth vs, as the Apostle spea∣keth, because it moueth God to saue vs: for as the Psalmist saith, He is the Sauiour of them that hope in him. Finally, it maketh vs blessed in the assured expectation of our blessednesse. For happy is hee that hath the God of Iacob for his helpe, and whose hope is in the Lord his God. Whereas contrariwise, without this hope, we are as the Apostle telleth vs, of all men most misera∣ble, hauing neither the comforts of this life, which worldlings inioy, nor expectation of better in the life to come. Let vs therefore labour after this hope, and vse carefully all good meanes whereby we may attaine vnto it. And seeing it is the gift of God, and grace of his holy Spirit, let vs in the first place beg it at his hands, by frequent and feruent prayer, assuring our selues, that he who is the God of our hope, will not deny to giue it vnto

vs. Secondly, let vs meditate often vpon Gods sauing attributes, of power, mercy, goodnesse, truth, &c. and so our imperfections and vnworthi∣nesse will not make vs despaire, nor weaken our hopes in expectation of his promises. Thirdly, let vs often heare, reade, and meditate in the holy Scriptures, which were purposely written, that wee through patience and comfort of them might haue hope. Fourthly, let vs, in all the seruice which we offer vnto God, auoid hypocrisie, and serue and worship him in sin∣cerity and vprightnesse of heart. For the hypocrites hope shall perish, and be cut off like a Spiders web, as Bildad speaketh. Lastly, if wee would haue hope in God, let vs leade a godly life, and serue him all our dayes in holi∣nesse and righteousnesse; for the flesh of Gods holy ones shall rest in hope: whereas when a wicked man dieth, his expectation shall perish, and the hope of the vniust men perisheth, as the Wiseman speaketh.

CAP. V.

Of the loue of God, and diuers vertues which spring from it.

§. Sect. 1 Of the loue of God, what it is, and wherein it consisteth, and of the measure and meanes of it.

THe next mayne and principall dutie is the loue of God, when as knowing, beleeuing, and remembring his infinitenesse in all goodnesse, excellency, beauty, and all perfection, and his inestimable loue, grace, and bounty towards vs, we doe loue him againe with all our heart, soule, minde, and strength, aboue all things, and all other things in him, and for his sake. So that the causes of our loue towards God, are his goodnesse, excellencie, beau∣tie and perfection in himselfe; and his goodnesse, grace, and benignity towards vs. For goodnesse is the onely obiect of loue, neither doe wee loue any thing which is not either truely good, or at least appeareth good vnto vs. And therfore seeing God is the summum bonum, and chiefe good∣nesse, when his nature appeareth to be so, we should loue him chiefly, and place our chiefe happinesse in his fruition. But yet because in this state of corruption we are full of selfe-loue, therefore wee cannot loue God per∣fectly and absolutely for himselfe as we ought, till wee bee assured of his loue towards vs, and haue it shed abroad in our hearts by the holy Ghost: for we loue him, because he loued vs first, as the Apostle speaketh. Now the measure of our loue, wherewith we are to loue God, ought to be without measure, both because he is immeasurable in goodnesse in his owne na∣ture, and also because his loue towards vs hath exceeded all measure; the which appeareth not only in our creation, whereby he hath giuen vs vnto our selues, and made vs his most excellent creatures, but also in our Re∣demption, wherein he hath giuen himselfe vnto vs, euen his onely begot∣ten and dearely beloued Sonne, of the same nature with himselfe, to die for our sinnes, and rise againe for our iustification; and that, when we were not friends, but of no strength, strangers, sinners, enemies vnto him and his grace, the slaues of Satan, and children of wrath as well as others. And therefore if he thus loued vs, when we merited no loue, yea when we de∣serued wrath and hatred, how much more, if it were possible, should wee

loue him who is most louely, and infinitely deserueth our loue? But be∣cause our nature being finite, we cannot loue him infinitely, wee ought therefore to loue him as much as is possible for vs, with all our hearts, soules, and strength: Or if we cannot thus doe, in respect of our corrup∣tion, yet at least we must loue him in sincerity and vprightnesse of heart, as much as we can, and be heartily sorry that wee can loue him no better. We must loue him aboue all things in the world, as house, lands, parents, children, wiues, yea our owne liues, and be ready with all cheerefulnesse to lay them downe for him, as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him, then ought wee to loue him much more, preferring his glory euen before our owne saluation, when as they come in comparison, the one with the other. And this is that loue of God, which is to be imbraced of vs, as being in it selfe a most ex∣cellent vertue, and in diuers respects to be preferred before faith and hope; and to vs most profitable, feeing it assureth vs of Gods loue, and remission of our sinnes, transformeth vs, after a manner, into the diuine nature (for where is loue, there is likenesse, and it is the nature of it to change the lo∣uer, as much as may be, into the party beloued) and finally weaneth our hearts from the loue of the world and earthly vanities, and lifteth vp our affections and thoughts vnto God and heauenly things; maketh all that we doe or suffer for Gods sake, easie and tolerable, yea sweete and comfort∣able: for it seeketh not her owne, beareth all things, endureth all things; it ina∣bleth vs to offer vnto God cheerefull obedience, and to performe all du∣ties of holinesse and righteousnesse required vnto a godly life, with ioy and delight, which without it are irkesome and vnpleasant, yea intolerable and impossible vnto flesh and blood. Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue, are, first, that we of∣ten meditate vpon Gods infinite goodnesse, excellency, beauty, and per∣fection, which make him worthy of all loue, and how hee hath exercised these sauing attributes towards vs, in our creation and preseruation, in our redemption, giuing his only Sonne to die for vs, and for his sake forgiuing vs all our sinnes, and in bestowing vpon vs all the good things which wee inioy in this life, or hope for in the life to come.

§. Sect. 2 Of the zeale of Gods glory, what it is, and wherein it con∣sisteth.

Now the vertues and graces which arise and issue from loue, are diuers, as zeale of Gods glory, ioy, and reioycing in God, thankefulnesse and o∣bedience. Zeale is the fruit and effect of our feruent loue towards God, and as it were a flame arising from this diuine fire, whereby we are made most carefull and earnest in seeking Gods glory, both in aduancing and furthering all meanes whereby it is furthered, and in opposing, hindring, and remoouing all the impediments whereby it may bee hindred. And this is to be shewed in all other vertues, as being the intension of them, and in all duties which we performe vnto God. So the Apostle telleth vs generally, that it is good to be zealously affected alwayes in a good thing. Our loue towards God, and hatred of sinne, must be zealous and hot, and not cold or luke-warme; our repentance must bee ioyned with zeale; Bee zealous and amend. We must zealously worship and serue God, according to that of the Apostle; feruent in Spirit, seruing the Lord. Wee must not onely doe good workes, but be zealous of them. Wee must pray with

zeale exceedingly, and powre out our hearts like water before the Lord; with zeale we must preach the Word, and be inwardly affected with that wee speake, that so also we may affect others; and we must with zeale heare the Word, and euen hunger and thirst after this spirituall food of our soules, that we may grow vp thereby. But yet our care must be, that our zeale be guided with knowledge, and not shew it selfe in all things, but (as the A∣postle speaketh) onely in a good matter; and also that in aduancing of the meanes of Gods glory, and remoouing the impediments, wee keepe our selues within the limits of our callings. Now the meanes to attaine vnto this zeale, is to consider often and seriously how great things the Lord hath done for vs, which will make vs thinke that we can neuer be too ear∣nest in seeking his glory, nor too intent and feruent in all holy duties of his seruice. That it is an inseparable propertie of all grace, to be zealous in them, and therefore there can be no grace at all, where zeale is wanting. That is an vndoubted signe of those who are the redeemed of the Lord, to be zealous of good works: & therfore where there is no zeale, there can be no signe of redemption by Christ; finally, that luke-warmenesse is most loth∣some vnto God, and that those who are so, he will spue out of his mouth.

§. Sect. 3 Of reioycing in God, what it is, and the meanes wher∣by we may at∣taine vnto it.

The second vertue arising from loue, is ioy and reioycing in God, when being assured of his loue towards vs, and louing him againe, tasting for the present, how good the Lord is, and perswading our selues of the full fruition of him in the life to come, we are exceedingly deligh∣ted, and euen glory in the assurance and sense of Gods fauour. For it is the nature of loue to make vs reioyce in the thing beloued: and as the more excellent any thing is in our conceite, the more our loue exceedeth, so according to the measure of our loue, such also is our ioy when we in∣ioy it. And therefore needes must our ioy and reioycing in God exceed all other ioy, because our loue ought to bee proportioned to his good∣nesse and excellency, and our ioy to our loue. In which respect, this diuine ioy swalloweth vp all worldly griefe, and causeth vs to glory, not onely in worldly prosperity, but also in persecution and tribulation. And this is that ioy vnto which the Scriptures exhort vs: Reioyce in the Lord alway, and againe, I say, Reioyce. Reioyce euermore. Delight thy selfe in the Lord, and he will giue thee the desires of thine heart. Which if we at∣taine vnto, then haue wee euen in this life, the first beginnings of our heauenly happinesse. For as the Apostle teacheth vs, the Kingdome of God consisteth in righteousnesse, peace, and ioy in the holy Ghost. Now the meanes to obtaine this ioy, is to labour after assurance that wee are vnited vnto Christ; for we cannot haue it in our selues, but in, and through him: ac∣cording to that of the Apostle, We ioy in God, through our Lord Iesus Christ, by whom now we haue receiued the atonement. Secondly, if we would haue this ioy, we must labour after the assurance of our iustification, and remis∣sion of our sinnes; for peace with God followeth our iustification by faith, and ioy this peace. Thirdly, let vs labour after this assurance, that wee are the sonnes of God by adoption and grace, and to haue it sealed vnto vs in our hearts and consciences, by his holy Spirit, that so our assurance of our heauenly inheritance, may vphold our ioy and reioycing in the middest of temporary crosses and afflictions. Finally, let vs labour

to feele Gods loue shed abroad in our hearts by the holy Ghost, which wee shall best discerne, by finding them inflamed with feruent loue towards God, approoued to bee sincere, by our care to flee all sinne which is odious vnto him, and imbracing all vertue and goodnesse which is acceptable in his sight. And if wee inioy God in this mutuall loue, wee shall in all estates glory and reioyce in it, and in the middest of all worldly extremities, comfort our selues, with Dauid, in the Lord our God.

§. Sect. 4 Of thankful¦nes vnto God, what is requi∣red vnto it; and the meanes of it.

The third vertue arising from the loue of God, is vnfained thankfulnes: for when in consideration of Gods goodnesse, mercy, and bounty to∣wards vs, our hearts are inflamed with his loue, and replenished with ioy vnspeakeable and glorious, then doe we thinke, with Dauid, what wee may returne vnto him for all his benefits; and finding no possible meanes of making the least requitall, in regard of our impotency, and Gods all-sufficiency, we doe at last resolue to remaine for euer thankfull debters, and to expresse our thankefulnesse, both by our words in praysing and magnifying, and in all our actions by glorifying him our Benefa∣ctour, who hath beene so infinitely gracious vnto vs, seeing wee haue nothing else to returne vnto him. So that our loue of God, procee∣ding from his loue towards vs, is the roote of our thankefulnesse, and our reioycing in his loue and goodnesse, an inseparable companion of it. For this thankefulnesse is a vertue, whereby knowing, acknowledg∣ing, and reioycing in the sense and feeling of Gods loue, goodnesse, and bountie towards vs, wee are inwardly thankefull vnto him for all his benefits, and outwardly expresse it, by praysing and glorifying his holy Name, both by our lips and liues, whereby it appeareth what is re∣quired to this vertue of thankefulnesse. First, that wee apprehend Gods loue, and inwardly reioyce in it, hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly, that wee doe not ascribe the blessings and benefits which wee inioy, vnto any thing else, but onely vnto God, as our supreme and chiefe Benefactour, who is the principall Author of all our good. Thirdly, that wee doe not smother our thankefulnesse in our hearts, but cause it to breake forth, first, in our words, by praysing & magnifying Gods holy name; for as the Psal∣mist speaketh, It becommeth the righteous to be thankefull; and secondly, in our workes, by doing those things which are pleasing vnto God, in whom our soule delighteth; that so the light of our godly liues shining before men, we may cause them also to glorifie our Father which is in heauen. The which ought to be performed of vs in all things and at all times, both in prosperity and aduersity, plenty and penury, health and sicknesse; ac∣cording to that of the Apostle, But be filled with the Spirit, speaking to your selues in Psalmes, and Hymnes, and spirituall songs, singing and making melo∣die in your hearts to the Lord; giuing thankes alwayes for all things vnto God the Father, in the name of our Lord Iesus Christ. An example whereof wee haue in Iob, who blessed the Lord when he was depriued of all his sub∣stance; and in the Church grieuously afflicted, who in the middest of all her calamities, did acknowledge Gods mercies, in that they were not vt∣terly consumed. Now the meanes whereby vve may be stirred vp to this

duty, and inabled to performe it, are first to consider, that this thankfulnes and thanksgiuing is good, pleasant and comely; according to that of the Psalmist; Praise ye the Lord, for it is good to sing praises vnto our God: for it is pleasant, and praise is comely. Secondly, consider that it is the will of God that we should be thankefull vnto him for all his benefits, which if we per∣forme, he requireth nothing else at our hands, nor any other requitall for all his mercy and goodnesse towards vs. And this reason the Apostle vseth, In euery thing giue thankes: for this is the will of God in Christ Iesus concerning you. Thirdly, that it is most pleasing vnto God, and that the sacrifice of the calues of the lips is much more acceptable then of Bulls and Goats. Fourthly, let vs continually meditate vpon Gods manifold and inestima∣ble mercies bestowed vpon vs in time past, his eternall loue, our election, creation, the great worke of our redemption by the death of his onely be∣gotten and dearely beloued Sonne, our vocation and effectuall calling to the participation of this great benefit, from which innumerable o∣thers are excluded; our iustification, sanctification, continuall preseruati∣on, together with our assured hope of glorificatiō, with al special blessings which from day to day he bestoweth vpon vs. With all which, our hearts will be filled with thankfulnes, and our mouthes with praises & thankesgi∣uing, if we throughly meditate on them: especially if withall we consider our vnworthines of the least of Gods fauours, and according to Iacobs ex∣ample, compare Gods inestimable mercies with our demerits. Lastly, let vs meditate and consider what a foule vice vngratitude is, & how vile and odious in the sight of God & mē, that the Lord wil neuer let it go vnpuni∣shed, nor suffer any to inioy his benefits, who through their vngratitude wil not acknowledge them, nor render the praises which are due vnto him.

§. Sect. 5 Of obedience vnto God, what it is, and wherein it consisteth; and of the proper∣ties of true o∣bedience.

The fourth and last vertue arising from the loue of God, is obedience; which is a fruit of our loue, and thankfulnesse, whereby in all things we submit our selues, our wills and actions, wholy vnto Gods good will and pleasure, both in doing all that he requireth, and in patient suffring what∣soeuer he imposeth. So that this obedience is of two kinds. First, our actiue obedience to Gods Law, whereby wee conforme our whole man vnto the reuealed will of God. The which is an inseparable fruit of our loue towards God, and an infallible note whereby wee may discerne that which is sound and sincere, from that which is false and counterfaite; for if we loue God, we will keepe his Commandements; And this is the loue of God, if we keepe his Commandements, and his Commandements are not grieuous. The properties of this obedience are these: First, that it be absolute vnto what∣soeuer God requireth, and admit of no discourse of reason when we know his will; but whether profit or disprofit, honour or disgrace, the fauour or displeasure of men doe follow vpon it, we are to doe the things that he inioyneth. Secondly, it must be total, both in respect of the obiect and sub∣iect. In respect of the obiect, we must obey God in all his Commande∣ments at all times, neither adding nor detracting, nor declining there∣from on the right hand or on the left. Neither is it sufficient that wee o∣bey God in some things, and neglect others, or in many and most things, and not in some few: for he that thus sinneth in one thing, is guilty of all; but we must propound vnto our selues the whole Law of God for the rule

of our liues, obseruing one table as well as another, and worship him both in holinesse and righteousnesse, and that not only for some small time, but all the dayes of our liues. In respect of the subiect, our obedience must bee with the whole man, and like our loue from which it springeth, it must be performed with all our hearts, soules and strength. But especially the Lord requireth the inward obedience of the heart, wherein he chiefely delighteth; we must worship him in spirit and truth, in sincerity and vp∣rightnesse of heart, as before his face, and in his sight and presence; neither is it sufficient that we doe that which is right, vnlesse we doe it vprightly. It must be voluntary with cheerefulnesse and delight, as the Saints and Angels doe the will of God in heauen. For loue maketh euery burthen light, and the Commandements of God not to be grieuous. Yet this in∣ternall obedience is not sufficient, vnlesse the externall be ioyned with it. For God will bee worshipped with the whole man, with our bodies, as well as with our soules; with our outward actions, as well as with our in∣ward affections.

§. Sect. 6 Of the meanes of obedience, whereby we may be ena∣bled to per∣forme it.

Now the meanes which may moue and enable vs to yeeld this obedi∣ence, are these; first, we must consider that the Lord hath created vs to this end, that we should serue him, and to the same purpose, when we were by sin vtterly lost, hath redeemed vs with the inestimable price of his Sonnes most precious blood, that wee should worship him in holinesse and righteous∣nesse before him all the dayes of our liues, that being freed from sinne, we should become the seruants of righteousnesse; and from the slauerie of Satan, that we should spend our dayes in Gods seruice. Secondly, let vs meditate on the riches of reward, and that liberall wages which the Lord hath freely promised to giue vnto those who faithfully serue him; in which respect we may iustly say of our actiue obedience, as the Apostle of our passiue, that all our seruice in this present world, is not worthy the glory which shall be reueyled; for it is slight, short and imperfect, but shall cause vn∣to vs a farre more excellent and eternall waight of Glory. Thirdly, let vs con∣sider, that though our best seruice be mingled with many imperfections, and stayned with our corruptions, yet God in Christ will accept of it, and not only pardon our wants, but reward our wills and workes. For he will spare vs, as a man spareth his sonne that serueth him, accepting of our will for the deede, and of our sincere affections, as of perfect actions. Fourthly, let vs consider, that hereby we shall be assured of all Gods promises: for Godlinesse is profitable for all things, hauing the promises of this life, and of that which is to come. Neither doth God require our obedience for his owne sake; (for he is most absolute in perfection, and our righteousnesse doth not profit or extend vnto him) but for our owne good and benefit, that he may crowne our obedience with eternall blessednesse. For hee that keepeth the Law, happie is he; and he that heareth Christs Word, and keepeth it, is by him pronounced blessed. Lastly, let vs often propound vnto our selues the examples of Gods Saints and Seruants, that haue gone before vs, and set before vs their obedience as a patterne for our imitation: For more cheerefully may we trauaile in this way of holinesse and righteousnesse, if wee see a plaine path beaten by those that haue gone before vs. But especi∣ally let vs set before vs the neuer-erring example of our Sauiour Christ,

who tooke more delight in doing his Fathers will, then in his meate and drinke, and in all things was obedient vnto him to the death, euen the bitter death of the Crosse, as the Apostle speaketh.

§. Sect. 7 Of passiue o∣bedience, and patience in af∣flictions.

The second kinde of obedience is passiue, and is called patience, which is a fruit of our loue and thankfulnesse towards God, whereby we submit our selues meekely and constantly to beare all those crosses and af∣flictions, which it shall please God to lay vpon vs. The causes of which patience are diuers; the first and principall is the Spirit of God, of which it is a fruit. Secondly, a liuely faith, which not only apprehendeth the pro∣mise of eternall happinesse, with which our temporarie afflictions are not to be compared, but Gods speciall promises of strength to indure all tri∣als, and of helpe and deliuerance in Gods due time. Thirdly, trust and affiance in God, who hath promised to be with vs in all our afflictions, and neuer leaue vs to our owne weakenesse, or to the malice and fury of our e∣nemies, vpon which we conclude, that though he kill vs, yet we will trust in him. But the loue of God is the next and immediate cause of our pati∣ence, which maketh vs meekely to suffer whatsoeuer he imposeth, who so loueth vs, and whom we so loue. For loue endureth all things, and the grea∣test difficulties are not hard vnto it. It is stronger then death, the waters of afflictions cannot quench it, and the floods of calamities cannot drowne it. The obiect of this patience is afflictions, which the Lord im∣poseth for the tryall or correction of his children; for all, whom he loueth, he chastiseth: and whosoeuer will be Christs Disciple, must denie himselfe, take vp his Crosse, and follow him, that is, that crosse and measure of afflictions which God himselfe imposeth vpon him: Neither are we to take vpon vs burthens of our owne making, but such only as the Lord allotteth vnto vs; which are those alone that we cannot by lawfull meanes auoid, or with∣out falling into sinne. The manner how we are to beare these afflictions, is first voluntarily, with a meeke, quiet and contented minde, as being sent of God for our good, yea cheerefully and ioyfully, as they are signes and seales of our adoption, and speciall meanes to further and assure our euer∣lasting saluation. Secondly, we must beare them constantly, so long as it shall please God to continue them vpon vs, that is, till he giueth vs honest and lawfull meanes to be freed and deliuered from them; not thinking it inough that we haue borne some few, or many afflictions, but holding out vnto the end: for he is not crowned who hath fought well for a time, but he that neuer giueth ouer, till he haue obtained the victory, acording to that of our Sauiour; Be faithfull vnto the death, and I will giue thee the Crowne of life. But of these points, as also of the meanes whereby wee may be enabled with patience, comfort and ioy to endure afflictions, I haue written largely elsewhere, and therefore will content my selfe thus brief∣ly to haue touched them in this place.

CAP. VI.

Of the feare of God, and humility which ariseth from it, ioyned with his loue. And of Gods externall worship with the body.

§. Sect. 1 Of the feare of God, what it is, and the cau∣ses of it.

THe fourth and last mayne vertue required in this Com∣mandement, is the feare of God; whereby I vnderstand, not that seruile and slauish feare which is in wicked men, and the very deuils themselues, in the apprehension of his iustice, wrath, and power, in punishing sinne; but that filiall and sonne-like feare, whereby knowing, be∣leeuing, and remembring not onely Gods Iustice, truth, maiesty, power and dominion our all creatures, but also his infinite loue, goodnesse, and mercy towards vs in Iesus Christ, we feare his displeasure, who is so glo∣rious and gracious, as the greatest euill. In which description is expres∣sed the grounds and causes of the true feare of God, namely, the know∣ledge, beliefe, and remembrance of Gods attributes; As first, that hee is a iust God, and will not let sinne goe vnpunished; with which considera¦tion our Sauiour inciteth vs to Gods feare, because he iustly casteth into hell those that sinne against him. Secondly, that he is true of his Word, in his promises to those that serue and please him, and his threatnings a∣gainst those that displease and sinne against him. Thirdly, his maiesty and glory, in that he is the supreme Lord, and most glorious King of heauen and earth, which is alone sufficient to strike an awfull feare of God in the hearts of all creatures. Fourthly, that he is a most powerfull and mighty God, and so able to execute all his iudgements, and not onely to kill the body, but also to cast both body and soule into the euerlasting fire of hell, as our Sauiour speaketh. Lastly, his dominion ouer all creatures, where∣by they are obnoxious and liable to his iustice and punishments, is effectu∣all to strike feare into the hearts of all men; according to that of Malachie, If I be a master, where is my feare? and that of Ieremie, Who would not feare thee, O King of nations? for vnto thee doth it appertaine. For howsoeuer the faithfull being in Christ, can receiue no hurt from these attributes; for his iustice is satisfied for their sinnes, and there is no condemnation vnto them, his threatnings doe not belong vnto them, but contrariwise his sweete and gracious promises; his maiesty, power, and dominion, are arguments of ioy and comfort, seeing they are wholly for their protection and preseruation: yet doe the children of God feare, in respect of these attributes, when they consider them in their owne nature, and see the ef∣fects of them in wicked men, euen as the sonne feareth his father, when he seeth him punish his slaue, though he be sure that he shall neuer taste of the same stripes, and reuerenceth him in respect of his power, iustice, grauity, and authority ouer him, though he expecteth nothing from them but all good. So the Apostle Peter vseth this argument: And if ye call on the Father, who without respect of persons, iudgeth according to euery mans worke, passe the time of your soiourning heere in feare. And the Apostle Paul vseth Gods seuerity to the reiected Iewes, as a reason to make vs to feare God; and exhorteth vs to worke out our saluation with feare and trembling.

Besides, being partly flesh as well as Spirit, and therefore full of infirmi∣ties and corruptions, it is profitable for the vnregenerate part, which is a slaue, and not a sonne, to be contained in dutie, and restrained from sinne, by the feare of Gods Iustice, power, and punishments. For our loue be∣ing imperfect, our feare cannot attaine in this life to filiall perfection, but so farre foorth as we are vnregenerate, is seruile and slauish. And to this end are Gods iudgements denounced, and punishments inflicted, in the hearing and sight of the godly, that they may feare to offend so iust and mighty a God, and so escape these fearefull punishments. But the chiefe grounds and causes of Gods feare in the hearts of his children, are sauing knowledge, and a liuely faith, whereby being assured of Gods loue in Christ, we loue him againe, and are aboue all things afraid to doe any thing which is displeasing in his sight; either in the omission of any duty, or commission of any sinne, which our gracious and louing Father either commandeth or forbiddeth.

§. Sect. 2 That this feare of God is com∣mended vnto vs in the Scrip∣tures, and of the great pro∣fit of it.

And this is that feare of God, which in the Scriptures is so much com∣mended vnto vs, and causeth those, who in their hearts imbrace it, to bee happy and blessed, according to that of Salomon, Blessed is the man that feareth alway: which blessednesse that we may attaine vnto, let vs labour after this feare, and to this end let vs consider the excellencie and profit of it, that our hearts being inflamed with the loue of it, we may carefully vse all good meanes whereby we may obtaine it. The excellency of it heere∣in appeareth, in that it compriseth in it all other duties, and is vsually put for the whole seruice of God, wherein the whole man is to bee imployed, according to that of Salomon, Let vs heare the conclusion of the whole matter, Feare God and keepe his Commandements, for this is the whole of man. Second∣ly, it is called in this respect, the head and beginning of wisedome, that is, of all godlinesse and true Religion. Thirdly, it giueth grace and vertue vnto all other duties, and maketh them acceptable in Gods sight: For our whole conuersation must be a constant walking in Gods feare. In it wee must worship and serue God. Serue the Lord with feare. And in thy feare will I worship towards thine holy Temple. By it our sanctification is perfected, and our saluation wrought out and finished. The profit of this feare of God is also inestimable; for it restraineth vs from all vice and sinne, accor∣ding to that of Salomon, A wise man feareth and departeth from euill; and of Dauid, Stand in awe, and sinne not. As we see in the example of Ioseph, who had his eares and heart stopped against the vnchaste allurements of his mi∣stresse by the feare of God. And of the Egyptian Midwiues, who by the feare of God, were kept from obeying the wicked edict of the King. Whereas contrariwise, the want of this feare is the cause of all disobedi∣ence and sinne, as Abraham implyeth in his speech to Pharaoh; and the Apostle plainely expresseth: for hauing set downe a Catalogue of many sinnes, he concludeth with this as the cause of all the rest; There is no feare of God before their eyes. Secondly, it is a fountaine of life, making vs to de∣part from the snares of death. Thirdly, it incites and inables vs to the per∣formance of all good duties; and therefore the Lord hauing deliuered his Law, wisheth that the hearts of his people might be alwayes fraughted with his feare, that thereby they might bee mooued to obey it: and the

Preacher in this respect, compriseth in it alone all other vertues and du∣ties, because it mooueth vs to the imbracing of them all. Fourthly, it de∣liuereth from all other feares; and causeth them to giue place when it is present, as the Sunne all other inferiour lights. For if we feare God, we will not feare the threatnings of men; if we feare him that can cast body and soule into hell, we neede not feare them that can onely, and that by his permission, kill the body, as our Sauiour implyeth. Fifthly, it maketh vs partakers of all good things promised in this life, for hee that feareth the Lord, wanteth nothing which is good; but God is present with such, to take notice of all their wants; and his eares are open to heare their prayers and grant their desires. Finally, it bringeth with it euerlasting blessed∣nesse; For blessed is the man that feareth the Lord, that walketh in his wayes. And happie is the man that feareth alway: but he that hardeneth his heart, shall fall into mischiefe. Which promises belong not alone to those that feare God, but also to their posterity after them; for their seede shall bee mighty vpon earth, and their generation blessed, as the Psalmist speaketh.

§. Sect. 3 Of the meanes of obtaining this feare of God.

Now the meanes of attaining vnto this feare of God are diuers. First, to consider and meditate of Gods nature and attributes, as of his omni∣sciency, whereby he seeth all things, euen the secret corners of our hearts; of his omnipotency, whereby he is able to reward vs if we feare him, or punish vs if we neglect him; of his Iustice, whereby he impartially iudg∣eth all men without respect of persons; of his truth, which neuer fayleth in his promises or threatnings: But especially of his mercy and goodnesse towards vs in Christ, which will inflame our hearts with his loue, and out of this loue cause vs to feare his displeasure as the greatest euill; accor∣ding to that of the Psalmist, There is mercy or forgiuenesse with thee, that thou mayest be feared. The second meanes, is the consideration of Gods Iudge∣ments executed on the wicked, which are so many instructions vnto vs, to feare God and auoide his displeasure, that we be not partakers with them in their punishments. So the Psalmist saith, that the righteous seeing the de∣struction of the wicked, should feare God, and deride their folly; and the Apostle telleth vs, that the former examples of Gods Iudgements were written for our learning, that they might admonish vs to take warning by their harmes, lest we fall into the same euils. The third meanes, is the diligent reading and hearing of the Scriptures, which are called, The feare of God, because they worke his feare in vs. And thus the Lord inioyneth the King to haue the Law with him, and to reade therein all the dayes of his life, that hee may learne to feare the Lord his God. For in them are contained many Commandements, inioyning many exhortations moouing, and many reasons perswading to this feare. Feare the Lord with reuerence, and reioyce with trembling. Let all the earth feare the Lord, let all the inhabitants of the earth stand in awe of him; for he spake, and it was done; he commanded, and it stood fast. O feare the Lord, all ye his Saints, for there is no want to them that feare him. The fourth meanes, is to deny our selues and our owne wise∣dome, and when God commandeth any thing, not to aske counsell of car∣nall reason, vnto which the more we incline, the more the feare of God abateth in vs, as we see in the example of Eue, who following sense and reason, obeyed the deuils aduice, and cast off the feare of God. And this

the Wiseman implyeth: Bee not wise in thine owne eyes, but feare God, and depart from euill. The fifth meanes, is, to meditate often on our owne in∣firmities and weakenesse, and of the malice and might of our spirituall enemies; which will make vs worke out our saluation with feare and trem∣bling, and whilest we stand, to take heede of falling. The sixth is, to re∣member our end daily and continually; as first, the day of our death, which will worke our hearts to Gods feare, as the Psalmist implyeth: and secondly, the day of Iudgement and end of the world, which is called, The terrour of the Lord, because it is a notable meanes to worke his feare in our hearts. The last and chiefe meanes, whereby all the rest are made effectu∣all, is feruent prayer. For it is no naturall faculty or habit, but the gift of God, which he promiseth to put in the hearts of the faithfull, that they may not depart from him: and is to bee obtained by faithfull and effectuall prayer: As we see in the example of the Psalmist, who prayeth the Lord to knit their hearts vnto him, that they might feare his Name.

§. Sect. 4 Of humility, what it is, and the causes of it.

The last vertue required, is humility, whereby knowing and acknow∣ledging Gods power, iustice, maiesty, goodnesse, mercy, and infinite per∣fection, and our owne vilenesse, and vnworthinesse, imperfections, and sinfull corruptions, we doe renounce all glory and praise, as not belonging vnto vs, and ascribe it wholly vnto God, vnto whom alone it rightly ap∣pertaineth So that it is the nature of humility, to vilifie and abase our selues in our owne sight, euen to the ground, as the word importeth, to cast off all opinion of our workes and worthinesse, and in the sight and sense of our sinnes and corruptions, to acknowledge our selues worthy of Gods most heauie punishments in this life and the life to come; and con∣trariwise, to ascribe all glory and praise vnto God alone, euen of all the good we haue in vs, or is done by vs, from whom alone we haue it; accor∣ding to that of the Psalmist, Not vnto vs, O Lord, not vnto vs, but vnto thy name giue the glory: And of Daniel, O Lord, righteousnesse belongeth vnto thee, but vnto vs confusion of faces, because wee haue sinned against thee. The causes of this humility, are first, the knowledge and acknowledgement of Gods infinitenesse in all excellency, goodnesse, and perfection; in which he is so incomprehensibly glorious, that when we come in his presence, it maketh vs to vilifie and abase our selues, what opinion soeuer before wee had of our owne worth and excellencie, euen as the light of a Glow∣worme is quite dazeled, when the glorious beames of the Sunne doe shine vpon it. Thus in the sight and sense of Gods glory and maiesty, Ezechiel was cast to the ground; Manoah concluded that hee should die; Esayas cryeth out, Woe is me, for I am vndone, because I am a man of vncleane lips, &c. for mine eyes haue seene the King, the Lord of hosts. And Iob hauing seene the Lord, abhorred himselfe, and repented in dust and ashes. Especially if wee consider that this God, mighty and glorious in him∣selfe, is so infinitely gracious vnto vs, in conferring vpon vs so innumerable benefits, and aboue all, that inestimable gift of his onely Sonne, to worke that great worke of our Redemption. The consideration whereof, will make vs to humble our selues with Iacob, and to confesse that we are lesse then the least of Gods mercies, and to say with Dauid, Who am I and my house, that thou hast brought me hitherto? wherefore thou art great, O Lord God▪

for there is none like thee, &c. Secondly, the knowledge and acknowledge∣ment of our owne vilenesse and vnworthinesse; both in regard of our bo∣dies, which are but dust and ashes, as Abraham acknowledgeth; and in re∣spect of our soules, which howsoeuer they were created according to Gods Image, in wisedome, holinesse, and righteousnesse, yet through the fall of our first parents, and the corruption deriued from them vnto vs, they are wholly defiled in all the powers and faculties of them, with origi∣nall corruption, and loaded with the guilt of innumerable numbers of actuall transgressions, whereby we are made subiect to the wrath of God, the curse of the Law, the plagues and punishments of this life, and eter∣nall death and condemnation in the life to come. In which regard wee haue just cause to humble our selues with the prodigall sonne, and to say with him; Father, I haue sinned against heauen and earth, and am no more worthy to be called thy sonne. And if there be any good thing in vs, or done by vs, to acknowledge with the Apostle, that wee haue it of Gods free grace, seeing of our selues, we are not able so much as to thinke a good thought, but it is God alone that worketh in vs both the will and the deed.

§. Sect. 5 Of the excel∣lency and vti∣lity of humi∣lity.

And this is that humility, which as it is in it selfe most excellent, so vn∣to vs most profitable, and therefore of vs to be much esteemed, and ear∣nestly desired. It is most excellent, as being the most beautifull orna∣ment, which maketh vs appeare glorious in the sight of God, in which re∣spect, the Apostle exhorteth vs to decke our selues with it. Yea it adorneth all other vertues, making them (as the foyle, the Iewell) being in them∣selues rich and beautifull, much more precious and glorious in the sight of God and men. It is most profitable also: for when we humble our selues, and become euen with the earth, we are thereby preserued from falling, and when we iudge our selues, we shall not be iudged of the Lord. Yea if wee humble our selues, the Lord will exalt vs: and if with the poore Publicane we acknowledge our sinnes, we shall depart iustified, and find God faithfull of his promise in forgiuing vs our sinnes. So the Apostle Iames, Humble your selues in the sight of the Lord, and he shall lift you vp. And the Apostle Peter, Humble your selues therefore vnder the mighty hand of God, that he may exalt you in due time. And thus the Lord exalteth the humble, by inriching them with all his gifts, both temporall, spirituall, and eternall. With tem∣porall benefits, for by humility and the feare of the Lord, are riches, honour, and life. With spirituall graces; for he resisteth the proud, but giueth his grace to the humble. Hee filleth the hungry with good things, but sendeth the proud empty away. For he a teacheth them his wayes, and reuealeth vnto them the secrets of his Kingdome, making them thereby wise vnto their salua∣tion. He giueth them the grace of iustification, and the b forgiuenesse of of all their sinnes. Hee maketh them c thankefull in prosperity, acknow∣ledging themselues with Iacob and Dauid, lesse then the least of Gods mer∣cies, and that all the good which they haue, they haue receiued it from God; and not onely patient, but also thankefull d in greatest afflictions; ac∣knowledging that it is the mercies of the Lord that they are not vtterly consumed. He blesseth them with his e presence, taking delight to dwell with them, that are of an humble heart and contrite spirit; and so with his power and prouidence safegardeth them from all euill. Finally, in the life

to come, he crowneth humility with eternall glory and felicity, according to that of our Sauiour; Blessed are the poore in spirit, for theirs is the King∣dome of heauen. So that, humility is not onely it selfe a most excellent grace, but the chiefe meanes also of obtaining all other graces, seeing God giueth them onely to the humble. For they only shall haue the riches of Gods best and most precious gifts, who will bee thankefull vnto God for them; those onely are thankefull, who highly esteeme them; and they alone make this estimate, who haue felt the want of them, and ear∣nestly desired them; and they and no other haue thus done, who are tho∣rowly humbled in the sight and sense of their owne pouertie, emptinesse, and nakednesse.

§. Sect. 6 Of the meanes whereby we may attaine vnto humility.

And thus, when our hearts are inlarged with that loue of this excellent and profitable grace, let vs in the next place carefully vse all good meanes, whereby we may be decked and adorned with it. And first we must often and seriously meditate vpon Gods excellency and infinitenesse in wise∣dome, glory, power, iustice, and goodnesse, and then the opinion of our owne worth will vanish, like the light of a candle, when the Sunne shineth in its full brightnesse, and our seeming perfection which much pleased vs, when we beheld it alone, or compared it with others who come short of vs, will appeare to be nothing but imperfection, and wee vile and of no worth in our owne eyes. Secondly, let vs compare our state as it is, with that it was in our creation, and there will be great cause of humiliation, in the best gifts and graces in vs, seeing they are but the ruines of an old building, and like base worne-out ragges of sumptuous apparell. Third∣ly, let vs compare our vertues and duties, with that which the Law requi∣reth, and so we shall haue good cause to be cast downe in the sight of our imperfection, when we see what perfection, euen vpon the penaltie of the curse it exacteth of vs. Fourthly, let vs meditate on the matter whereof we are made, and into which we shall againe be resolued; and then may wee in all humility say with Iob to corruption, Thou art my father, and to the worme, Thou art my mother and my sister; yea with Dauid, that we are wormes and no men: And acknowledge with Abraham, that wee are but dust and ashes, vnworthy to appeare in Gods presence, or to make any suite vnto him. Fifthly, let vs set our many and grieuous sinnes before vs, our origi∣nall corruption, which is the roote of all wickednesse, and our actuall transgressions, both of omission and commission; and withall, the wrath of God, and curse of the Law due vnto them; and this will make vs with the Publicane to cast downe our eyes, and smite our brests, and with broken and contrite hearts to cry out, God, be mercifull vnto me a sinner. Sixthly, with our graces and vertues, let vs compare our vices and corrup∣tions, and so our few graines of gold will be couered with such a masse of drosse, our small quantity of good corne mixed with so much chaffe, that our good parts will not so much lift vs vp, as our ill will pull downe and humble vs, if we weigh them in the ballance of an vnpartiall iudgement. Seuenthly, let vs remember that we haue nothing but what we haue recei∣ued, and that by the grace of God we are that we are; and therefore let vs not boast, as though we had not receiued them, but retaining the ioy and comfort of Gods graces vnto our selues, let vs returne all the praise and

glory vnto him whose gifts they are; and not carry our selues as proud owners, but as humble and thankefull debters. Eighthly, let vs consider, that what good things soeuer are in vs, they are the Lords talents, of which we must giue an account at the day of Iudgement, and that we are Stewards, and not absolute owners of the gifts which we haue receiued; and so our greater gifts wil work in vs greater humility, seeing they are but receipts, and consequently debts, for which we shall be accountant vnto God, how we haue imployed them. Ninthly, let vs remember, that though we haue neuer so many vertues and graces, yet if pride bee mixed with them, it will spoile them all; seeing it is the poyson of all vertues, a small portion whereof will infect a great quantity of wholesome meate and drinke. Whereas humility is such an ornament, as will adde much to their natiue beauty, and make them truly glorious in the sight of God and men. Tenthly, let vs set before vs the examples of Gods seruants, who as they haue excelled in all other graces, so also in humility, as of Abraham, Iob, Dauid, Paul; but especially of our Sauiour Christ himselfe, the most per∣fect patterne of humility, who being the Soueraigne Monarch of heauen and earth, disdained not to wash his Apostles feete; and being equall with his Father in all glory and Maiesty, yet made himselfe of no reputation, and tooke vpon him the forme of a seruant, and being made like vnto men, humbled himselfe, and became obedient vnto death, euen the death of the crosse. Lastly, if we would attaine to true humility, we must not content our selues with the sparing and seldome vse of these meanes, but exercise our selues daily in them, because pride will not easily leaue his hold, and though it be once or twice, or many times repelled, yet will it recouer new strength, and make against vs fresh assaults, yea it will spring sometimes from the roote of vertues, and euen like the Phoenix, when it is consumed with the fire of Gods Spirit, it will re-enliue it selfe, and out of its owne ashes recouer birth and being.

§. Sect. 7 Of externall worship with our bodies.

And thus much concerning those vertues whereby wee haue God in∣wardly in our hearts. Besides which, there is also required, that wee haue him outwardly in our bodies and externall actions; and that is, when as with the outward man wee serue and worship him. The which also we owe vnto God, seeing hee hath created and redeemed both our soules and bodies, that wee should in both performe seruice vnto him. And though alone it bee of small value, for as the Apostle saith, Bodi∣ly exercize profiteth nothing, yet doth the Lord require it with the o∣ther, and that with the sweete incense of the heart and minde, wee offer our bodies also a liuing sacrifice, holy and acceptable vnto him: which Da∣niel thought to bee a matter of such moment, that hee chose rather to bee cast into the Lyons denne, then to neglect it for the space of a few dayes. Our Sauiour also requireth, not onely that wee haue in vs the heate of spirituall graces, but that also that wee cause their light to shine out before men, that they seeing our good workes, may glorifie our Fa∣ther which is in heauen. For as naturall fire doth retayne its vertue and strength, when as it hath some outward vent, and when that is stopped, is choaked and presently dies; so doe our inward graces and vertues liue and flourish, when they haue the outward vent of corporall obe∣dience,

and externall workes of piety and righteousnesse, but soone languish and are extinguished, if they neuer put foorth themselues in these outward exercises. Now this externall honour, is either in out∣ward signes or actions. Of the former sort, is religious adoration in ex∣ternall signes and gestures, as prostrating the body, vncouering the head, bending the knee, lifting vp the hands, which being considered as reli∣gious gestures, are proper and peculiar to God alone. Of the other sort is the outward seruice of God, in calling vpon him, vowing vnto him, swearing by his Name, celebrating feasts to his honour, and all outward obedience to the Law, which, in respect of the person to whom they are to be performed, namely, God alone and no other, are all required in the first Commandement.

CAP. VII.

Of the duties which are required in the second Commandement, as Prayer, hearing the Word, and administration of the Sacraments.

§. Sect. 1 Of the things generally re∣quired in the second Com∣mandement.

WEE haue shewed that the first Commandement requireth, that wee serue and worship Iehouah, the onely true God. In the three other Commandements of the first Table, is shewed how he is to be worshipped, and the time when. The manner of his worship is, how hee is to be serued in his so∣lemne and set seruice, required in the second Commandement, or how he is to be glorified at all times in the whole course of our liues in the third. The time when hee is principally to bee worshipped, is vpon his Sabbaths, required in the fourth Commandement. In the second Commandement, God requireth that we worship him the true God, after a right and lawfull manner, and by such meanes as are agreeable to his nature, and which in his Word hee hath prescribed vnto vs, vnto which wee ought not to adde, from which wee ought not to detract any thing, as hath before beene shewed. For this is our reasonable ser∣uice, to worship so great a God, not after our owne phantasies, but ac∣cording to his owne will, and with such a seruice in which hee delight∣eth. Now hee delighteth in such a worship as is agreeable to his na∣ture; which being spirituall and true, yea Trueth it selfe, it fol∣loweth, that wee must worship him by spirituall and true meanes, and after a spirituall and true manner, that is, wee must conforme all the seruice which wee offer vnto God, according to the prescript rule of his Word. And thus wee are to worship God, both inwardly with our soules, and outwardly with our bodies; Priuately by our selues, in our families, and publiquely in the congregation, in which wee are to performe all our seruice, with vnanimitie and ioynt affecti∣on, as if wee all worshipped God with one heart and minde; and with vniformity in all outward rites and actions, as if wee had all but one bo∣dy. Contrariwise, the Lord in this Commandement, forbiddeth both the contempt and neglect of his worship, which is the sinne of

Atheists and profane persons; and also worshipping him by false meanes, and after a false manner; as first, all will-worship and superstition, which is deuised by mens braine, and out of a good meaning and inten∣tion offered vnto him in stead of his true seruice: of which sort is the making of any Image to represent God thereby, or any other for religious vse; the worshipping of these Images, or of any thing else besides the true God; by offering vnto them any part of that religious seruice which is proper and peculiar to him alone: As religious adoration, Inuocation, dedicating Churches, and con∣secrating of festiuals to their honour and such like. Secondly, all ir∣reuerence in Gods seruice: As when the externall worship is per∣formed without the inward, with deceitfull lippes, and not with the heart, and in spirit and truth, which is the seruice of Hypocrites. Lastly, when as the publike seruice is performed without any vnanimity of the heart, or vniformity of externall rites and ceremonies, or with such as are vncomely, apish, light, and opposite to the vse of edify∣ing.

§. Sect. 2 Of prayer and inuocation.

And these are the things which generally are commanded or forbid∣den in this Commandement. The speciall duties which are here princi∣pally required, are three, Inuocation, preaching and hearing the Word, and the administration of the Sacraments. In respect of the first, there is first required that we pray, and the neglect hereof condemned. Secondly, that wee pray according to Gods will, performing those things therein which in his Word hee requireth. And these are either essentiall vnto prayer or accidentall. The things essentiall, respect either the person vn∣to whom we must pray, which is God only and no other; or the person in whose name alone we must pray, namely, Iesus Christ, and not in the mediation or intercession of any creature. Thirdly, by whose helpe, to wit, the holy Ghost, who helpeth our infirmities, and teacheth vs to pray as we ought. Fourthly, After what manner, that is, before prayer with due preparation, and in prayer in respect of our soules, that we pray in the spirit, and not with the lips alone, nor with wandring thoughts. In our mindes, that we pray with vnderstanding, and not in an vnknowne tongue, nor in ignorance, not conceiuing what we vtter with our mouthes. In our hearts, that we pray with reuerence in respect of God, and humility in re∣spect of our selues. In our bodies there is required, that wee vse such voice and gestures, as are most fit to stirre vp our affections and deuoti∣ons to the religious performing of this duty. Lastly, there is required, that wee pray for those things which are good and lawfull, ha∣uing all our suites warranted by the Word of God. The things acci∣dentall required in prayer, are the circumstances of persons, place or time. In respect of persons, prayer is either publike in the Con∣gregation, or priuate. In respect of the place, prayer is not limited, but wee haue liberty in all places to lift vp pure hands vnto God. In respect of the time, wee must pray without ceasing, as often as a∣ny fit opportunity and occasion is offered. The kinds of prayer, are either petition or thankesgiuing. In all our petitions there is required, 1. A sense of our wants. 2. Feruent desires to haue them supplied. 3. A speciall

faith, that our requests shall be granted, grounded vpon Gods promises. After our petitions made, we must quietly rest vpon God, perswading our selues that wee shall obtaine them in due time. Secondly, we must care∣fully vse all good meanes, which may serue Gods prouidence in confer∣ring these blessings vpon vs. Thirdly, If wee doe not presently obtaine, we must perseuere in prayer without fainting or wearinesse. The other part of prayer is giuing of thanks, whereby wee praise God for all his benefits, either receiued or promised, vnto which the same things are to be fitted, which were generally required in prayer, as that they be ren∣dred to God alone, in the name of Christ, by the holy Ghost, with vnder∣standing in our mindes, and reuerence and humility, with thankfulnesse and cheerefulnesse in our hearts.

§. Sect. 3 Of the du∣ties of Gods Ministers.

And so much of the duties respecting prayer. Those that respect the ministery of the Word, are of two sorts; the first respect Gods Ministers that preach it. The second, the people that heare it. In respect of the Minister, it is required first, that his person be qualified and fitted for this high function, in which regard hee ought to be once lawfully called to this office inwardly by God, and outwardly by the Church. Secondly, he is to haue his calling approued and sealed vnto him by his sufficiency of gifts, both in knowledge and vtterance; and willingnesse of minde to imploy them to Gods glory, and good of his people. Secondly, for the matter which he preacheth, it is required, that he deliuer nothing but that which is grounded vpon the pure Word of God, and that he rightly ex∣pound the Scriptures by the Scriptures; and diuide the Word of God aright, both in obseruing profitable doctrines out of the Text, and in applying them to his hearers, for instruction in the truth, confutation of errours, exhortations to duties, reproofe of offenders, and consolation of the weake and afflicted. Thirdly, for the manner, there is required that he speake in the euidence of the Spirit, as if God by him did speake vnto the people. Secondly, in simplicity without any impiety of humane inuēti∣ons, or affectation to shew his owne learning & gifts. 3. in integrity and vp∣rightnes as in Gods sight and presence, chiefly ayming to please God and men. 4. In fidelity, hauing in his ministery no respect of persons; but deliue∣ring Gods message impartially to the noble and base, rich & poore, friēds and strangers all alike. Fifthly, with authority & power, according to the example of our Sauiour, not fearing the face of any gainsayer or opposer. Sixthly, with al grauity, as becommeth the waightinesse of his Ambassage. Seuenthly, with all liberty and freedome of speech and spirit, taxing and reprouing sinne wheresoeuer he findes it. And finally, with feruent zeale of Gods glory, and the saluation of the people.

§. Sect. 4 Of the duties of hearers, and such as respect their prepara∣tion.

The duties which respect the hearing of the Word, are of three sorts. The first, such as are to bee performed before wee heare, which are two principally. The one, that we fit and prepare our selues, before wee presume to approach into Gods presence to performe this holy duty; the which is done, partly by remoouing those impediments which might hinder vs, as infidelity, impenitencie, carnall security, worldly distractions and earthly-mindednesse, prophanenesse and small esteeme of the Word, excessiue eating or drinking, conceite of our

owne knowledge, as though little or nothing could be added vnto it, pre∣iudice and forestalled opinions of our teachers, hypocrisie, curiosity, itch∣ing eares, factious affections, whereby men haue the truth of God in re∣spect of persons, hearing or not hearing, according to that opinion which they haue conceiued of him that speaketh. And partly, this preparation consisteth in vsing all good helpes and meanes, which may enable vs to the carefull and conscionable hearing of the Word. As to consider the waightinesse of the action which wee are about to performe, namely, an high and holy seruice vnto God, which will further and seale vp vnto vs our saluation or condemnation, and be either the sauour of life vnto life, or of death vnto death, soften vs like waxe, or harden vs like clay, and make vs one step neerer eyther to heauen or hell. For Gods Word shall ne∣uer returne voide, but accomplish what he pleaseth, and shall prosper in the thing whereto he sends it. Secondly, to meditate on the ends for which we heare, which are, to glorifie God in the meanes of our saluation, to be built vp in all sauing grace, knowledge, faith, obedience, loue of God, zeale, patience, and the rest. Thirdly, we must examine our selues to finde out our sinnes, that we may gather strength for the mortifying of them; and our spirituall wants, that we may haue them supplied in this spirituall market of our soules. Fourthly, we must renew our repentance, that wee come not in our sinnes; and our faith, without which our hearing will not profit vs. Finally, we must vse faithfull and feruent prayer, that God will so assist with his holy Spirit, the Minister in speaking, and vs in hearing, and sanctifie to our vse his holy ordinances, that they may be effectuall to build vs vp in our most holy faith, and more and more inrich vs with all sanctifying and sauing graces. And being thus prepared, our next duty is, that setting aside all worldly impediments, we resort vnto the holy assemblies, to be made partakers of Gods holy Word, that wee may profit thereby.

§. Sect. 5 Of the duties required in hearing, and after we haue heard.

The second sort of duties respect the action of hearing it selfe, vnto which is required, that wee set our selues in the presence of God, and heare the Word preached, not as the word of mortall man, but as the Word of the euerliuing God; with all feare and reuerence, with all di∣ligence and attention, with alacrity and cheerefulnesse, humility and a good conscience, auoiding (as much as lieth in vs) all distractions, wan∣dring thoughts, priuate reading, dulnesse, drowzinesse and carnall wea∣rinesse. Finally, with hungring and thirsting after the foode of our soules, and earnest desire to profit by it. To which end we must apply and fit our selues to euery thing which is spoken to profit by it, whether it be do∣ctrine, confutation, reproofe or consolation, receiue the Word into good and honest hearts, and there reserue it as a precious treasure for our vse in the whole course of our liues and conuersation. The third and last sort are those duties which are to be performed after we haue heard; which are, First, to meditate on that which hath beene deliuered vnto vs, that we may imprint it in our memories, and worke it into our hearts. Secondly, conference with others, that wee may be mutuall helpers for the vnderstanding, remembring, imbracing and practising of that which we haue heard. Thirdly, that we sanctifie the Word vnto our vse by ef∣fectuall

prayer, desiring that God will giue a blessing vnto it, and make it effectuall by his Spirit for the inlightning of our minds, the sanctifying of our hearts and affections, and the reforming and amending of our sinfull liues. Lastly, we must on euery fit occasion call to mind what wee haue heard, that we may bring it vnto vse, and conscionably practise what wee haue learned.

§. Sect. 6 Of the admini∣stration of the Sacraments.

The third sort of duties required in this Commandement, respect the administration of the Sacraments, which are only two, Baptisme, and the Lords Supper. Vnto both which it is generally required, that they bee administred. First, by a lawfull Minister and no other. Secondly, only to those which are in the Couenant, either the faithfull or their seede. Thirdly, that they be administred according to Christs institution, with∣out the mixture of humane inuentions. More especially vnto the recei∣uing of the Lords Supper, there is required, that we receiue it worthily, to which purpose, diuers duties are required before, in, and after the Com∣munion. Before, that wee duely prepare our selues for this holy action, which consisteth, first, in an examination of our selues, how we are quali∣fied with such sauing graces as are necessary to the worthy receiuing of the Lords Supper, the which, are an hungring and thirsting after Christ and his benefits, as after that spirituall foode, which alone is sufficient to nou∣rish vs to life euerlasting. Secondly, knowledge of the mayne principles of Christian Religion, respecting either God or our selues, without which we cannot discerne the Lords body, no more then a blind man can by his bodily sight discerne the outward signes of bread and wine. Thirdly, faith in Iesus Christ, approoued to be true and liuely by the fruits of it, in the inward sanctification of our hearts, and in our outward workes of piety, mercy, and righteousnesse. Fourthly, vnfained repentance, consist∣ing in an hearty sorrow for our sinnes past, springing out of faith, and the apprehension of the loue of God towards vs, and a settled purpose and re∣solution, not onely to leaue them for the time to come, but also to serue the Lord in the contrary duties of holinesse, righteousnesse, and sobriety. Fourthly, loue and charity towards our neighbours, approoued by our willingnesse and readinesse to giue vnto those that want, and to forgiue those that offend. Secondly, after this examination there is required vn∣fained humiliation in the sight and sense of our wants and weakenesses, especially in these sauing graces before spoken of. Secondly, an hungring after the meanes whereby they may be supplied, especially the Sacrament which was purposely ordained to supply our wants, and strengthen our weakenesse in these graces. Thirdly, humble confession of our sinnes in generall, and especially of those which haue come to our mind in our exa∣mination, wherein we renewed our faith and repentance. Fourthly, a sted∣fast resolution in our hearts, and faithfull promise to God, that if he will in Christ accept of vs, though not prepared according to the preparation of the Sanctuary, but full of imperfections, and weake in those graces which are necessary vnto the worthy receiuing of this holy Sacrament, we will in that part of our liues which remaineth, striue after more per∣fection, and conscionably labour in the vse of all good meanes, whereby we may increase our knowledge, faith, repentance, and charity towards

our neighbours. And lastly, earnest and hearty prayer vnto God for the remission of our sinnes, for the assistance of his Spirit in our intended action, for a new supply of sanctifying graces, and for his blessing vpon his holy Ordinances, the Word and Sacraments, that they may be effectuall for the renewing and increasing of them in vs, and for the strengthening of vs vnto the duties of a godly life. In the action of receiuing, wee are to be exercised both by meditation and action. We are to meditate on the outward signes, Bread and Wine, and the things signified by them, the pre∣cious Body and Blood of Christ; as also of the Analogie and relation be∣tweene them. When we see the Bread and Wine set apart from a com∣mon, to an holy vse, we are to be put in mind thereby, that so Christ was set apart and sealed to the office of Mediatourship, that he might bee our Prophet, Priest, and King, and so worke that great worke of our Re∣demption. When we see one Bread and one Wine, consisting of many Graines and Grapes, we are to be put in mind thereby, that there is but one Mediatour betweene Gods vs, euen the man Iesus Christ, and that he hath but one body, the Catholike Church, consisting of many members. When wee see the Bread broken, and the Wine powred out, wee are to call to mind, that so the body of Christ was broken and crucified, and his blood shed for our sinnes, that it might be spirituall food for our soules, to nou∣rish them to life euerlasting. When we see the Minister giue and deliuer the Bread and Wine, we are to remember that so God offereth the Body and Blood of his Sonne, to be receiued spiritually by faith of euery worthy receiuer. The actions to be performed, are first, to receiue the Bread and Wine at the hands of the Ministers, and to eate and drinke them with our bodily mouthes. Secondly, to performe an inward action answerable thereunto, namely, by the hand and mouth of faith, to receiue and feed vpon Christs Body and Blood for our spirituall nourishment. Thirdly, to remember the infinite loue of God and his Christ to vs, the one, in giuing his deare Sonne; the other, his precious Body and Blood for our Redemp∣tion; and being truely thankefull vnto them in our hearts, for these inesti∣mable benefits, to set foorth their praises, both by our lips and liues, songs of Thankesgiuing, and holy conuersation. After the receiuing of the Sup∣per, we are to performe these duties. First, to bee perpetually thankefull vnto God the Father, Sonne, and holy Spirit, as for all his benefits, so especially for that great worke of our Redemption, and for deriuing and assuring vnto vs the fruit of it by his Word, Sacraments, and holy Spirit. Secondly, wee must examine how wee haue profited by receiuing of the Supper, for the satisfying of our spirituall hunger, and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit, which were the maine ends for which we came to the Lords Table. Lastly, we are to performe carefully our purposes and promises made vnto God and our selues, that we will conscionably and diligently vse all good meanes, for the furthering of vs in the duties of repentance and a godly life.

CAP. VIII.

Of the duties required in the third and fourth Commandement.

§. Sect. 1 Of the sancti∣fying of Gods Name, which is taken diuers∣ly in the Scrip∣tures, &c. and how it ought to be done.

THe third Commandement requireth that wee sanctifie Gods Name, and glorifie him out of his publike and solemne ser∣uice, in the whole course of our liues and conuersation. The Name of God signifieth diuers things in the Scriptures, as first, God himselfe and his attributes, which are his Essence. Secondly, his Glory. Thirdly, his Titles, as Iehouah, Elohim, Iah. Fourth∣ly, his Word. Fifthly, his Religion. Sixthly, his Workes. And to take it in vaine, is to vse it in our thoughts, words, and workes, rashly, lightly, and without iudgement, or in vaine, and to no end, or falsly, wickedly, and contumeliously to his dishonour, which is heere forbidden. Contrari∣wise in this Commandement, God requireth that we sanctifie and glorifie his holy Name: and as it is Holy, Reuerend, and Glorious in it selfe, so to vse it holily and reuerently, in all our thoughts, words, and actions. And on the other side he forbiddeth vs to vse Gods Name, that is, his attri∣butes, Titles, Word, Religion, and Workes vainely, that is, rashly, irre∣uerently, and lightly, vpon no iust cause, or else prophanely, falsly, and con∣temptuously to Gods dishonour. The mayne duties required of vs, are first, that wee effectually know, beleeue, and remember God and his attributes, and also often thinke and meditate on them, holily and reuerently, that wee make profession of God and his attributes, and vpon all occasions speake of them in like manner; and that wee walke worthy such an holy knowledge and profession in our liues and conuer∣sations. Secondly, that wee desire Gods glory in our hearts, and inde∣uour to set it foorth by all meanes; making it the matter of our speech, and glorifying him by our praises and thankesgiuing, and the end also of all our words and actions. Thirdly, that we vse Gods Titles and Names iudiciously, in matters of waight and importance, after a serious and re∣uerent manner, and to a good end. Fourthly, that wee vse Gods Word religiously and holily, reading, meditating, and conferring of it with a desire, studie, and indeuour to know, remember, and practise it. That we make it our Schoolemaster, to teach and instruct vs in all truth, our chiefe guide for the directing and reforming of our hearts and liues, and the squire and rule, according to which wee frame all our words and actions. Fifthly, that wee walke worthy our high calling, and by our holinesse and righteousnesse adorne the Religion which we professe; carrying our selues in all things vprightly, in respect of God, and inoffensiuely in respect of men. Sixthly, that in our thoughts, words, and actions, wee make an ho∣ly and religious vse of all Gods workes, both of creation and gouern∣ment, and both meditate and speake of them so, as it may redound to Gods glory, knowing him by his workes, and glorifying him in them, by acknowledging them his workemanship, and his wisedome, power, and goodnesse shining in them. And also to our owne good, imitating in them that which the Scriptures propound, as good for our imitation, and a∣uoyding

the contrary. And finally, that wee receiue them with thankes∣giuing, and sanctifie them to our vse by the Word and Prayer. So also here is required that wee make an holy vse of the creatures in respect of Gods gouernement and prouidence; as first, for the determining of doubts and controuersies (which can no otherwise be cleared and decided) by casting of lots, in the vse whereof we are to vse prayer vnto God, and sometimes, (when the occasion is waighty) fasting, desiring of him, that by his good prouidēce he wil direct them to the right end, for which we vse them. And as before they are cast, we are to referre our selues wholy to Gods determi∣nation; so after, wee are to rest contented and well pleased with his sen∣tence. Secondly, we are to make an holy vse of Gods prouidence, first, in conferring rewards and blessings either vpon our selues or others. In re∣spect of our selues wee make a right vse of Gods blessings and benefits: When as in our hearts we bee vnfainedly thankefull vnto God for them; when in our words we praise and magnifie his bounty and goodnesse towards vs, and tell what great things he hath done for vs, and when in our workes and actions, we referre them wholy to Gods glory, and both our owne and others good, taking occasion of his mercy and goodnesse to feare him, and to turne vnto him from our sinnes by vnfained repen∣tance. In respect of Gods blessings bestowed vpon others, we carry our selues holily, when as we reioyce with them in Gods bounty and goodnes, and ioyne with them in praises and thanksgiuing. The like holy vse we are to make of Gods prouidence in respect of punishments and afflictions, whether they bee inflicted vpon our selues, or vpon others. As when God layeth his hand vpon vs by his iudgements and chastizements, wee are to be humbled in the sight and sence of our sinnes, and beare them with patience and thankfulnes, acknowledging Gods mercy, in that we are not vtterly consumed, and profit by them both for the mortifying of our sinnes, and for our spirituall quickning vnto new obedience. So when we see Gods Iudgements vpon others, we are to take warning by their example, and communicate with the faithfull in their sorrowes, bearing a part of their griefe; and magnifying Gods Iustice, which hath found out the wicked to inflict vpon them deserued punishments.

§. Sect. 2 Of the sancti∣fying of Gods name in law∣full oathes.

More especially, there is required in this Commandement, that wee glorifie and sanctifie Gods name by our oathes and vowes. First, by our oathes, vnto which is required, first, that we honour Gods name, in swea∣ring by it vpon a iust and necessary occasion, acknowledging thereby Gods infinite wisdome, from which nothing canly hid; his Truth, which abhorreth all lies and falshoods; his Iustice, which when he is called to be a witnesse and Iudge, will neither suffer truth and innocency to goe vn∣rewarded, nor vntruth and guiltinesse vnpunished without respect of per∣sons. Secondly, that we sweare only by the name of God, either directly or indirectly, and by no creature in heauen or earth. Thirdly, that wee sweare after a lawfull manner, vnto which is required that we sweare in truth, that is, to that which is true, and truly, according to the perswasi∣on of our mindes; In righteousnesse, binding our selues thereby only vnto things lawfull; and in iudgement, whereby we discerne the necessitie of it, in regard that we can no otherwise cleare the truth, nor be beleeued in a

matter of importance, which much respecteth Gods glory, or our owne or neighbours good. And so come to the performance of this high and ho∣ly action with all reuerence as in Gods presence, duly weighing and con∣sidering the conditions and circumstances of our oath, according to the Scriptures. Lastly, that we sweare vnto a right end, namely, to the glory of God, by reuealing and ratifying a necessary and vnknowne truth, which could no otherwise bee made manifest; and to the good of our neigh∣bours and our selues, that they may be satisfied, all controuersies and strifes ended, all doubts and suspitions remoued, and our owne truth and innocency declared and cleared.

§. Sect. 3 Of the sancti∣fying Gods name by ma∣king and per∣forming our vowes.

The second speciall thing here required, is lawfull vowes, whereby we cheerefully promise vnto God some thing which may be acceptable vnto him, either because we haue already found him gracious and good vnto vs, which moueth vs to doe this duty out of loue and thankefulnesse, or because we expect his mercy and goodnesse for some benefit to be recei∣ued, or punishment to be auoided or remoued; out of our faith and hope grounded vpon Gods promises. Vnto which vowes, that they may bee lawfull and acceptable vnto God, there are two things required, namely, that we make them lawfully, and truly to performe them. Vnto the ma∣king of a lawfull vowe is required, First, that it be performed as a religious act to God and none other. Secondly, that it bee done after a religious and holy manner. 1. In truth, with a sincere and cheerefull heart. 2. In righteousnesse, vnto which is required, in respect of the person, that hee haue power in himselfe to vow that thing, or haue the consent of his go∣uernours. Secondly, that the thing vowed, be lawfull and acceptable vn∣to God, as being good and commanded, or of an indifferent nature, but in respect of vs, good and profitable, and therefore to be vsed, or hurtfull and inconuenient and therefore to be auoided. Thirdly, that we vowe in iudgement, whereby we discerne that our vowe is in the former respects lawfull, and very profitable either for the aduancing of Gods glory or our owne good. The last thing required, is, that we make it to a right end, as namely, to the glory of God, the good of our neighbours, and our owne benefit; for the exercising of our temperance and sobriety, or the renew∣ing and furthering of our repentance, or for the strengthening of our faith, and our good purposes and resolutions about the performance of good duties. In respect of performance of our vowes, there is required, that it be done at the time appointed, and without delay, and also with∣out any diminution or abatement in quantity or quality, of that which we haue vowed. Especially our care must bee of performing our common vowe in baptisme, in renouncing all our spirituall enemies, and in con∣secrating our selues wholy vnto Gods seruice, in performing vnto him the duties of holinesse, righteousnesse, and sobriety all the daies of our liues.

§. Sect. 4 Of the sancti∣fying Gods Sabbath, and what things are required vnto it.

In the fourth Commandement, the Lord appointeth a speciall time, wherein all the former duties both publike and priuate, are principally to be performed, which whosoeuer doe neglect, they manifestly shew that they are destitute of the power of all true Religion. The maine duty re∣quired, is, that wee remember to sanctifie the Sabbath: In which two

things are to be considered: 1. that we must sanctifie the Sabbath: 2. that we must remember to doe it, that is, be mindfull and carefull to sanctify it. To the sanctification of the Sabbath two things are required: First, the rest. Se∣condly, the sanctifying of it. The rest consisteth partly in an outward rest from bodily labours and worldly affaires, and in our inward resting from the seruile workes of sinne. The workes from which wee must rest, are bodily labours, and all worldly imploiments, so farre forth as they are distractions and hinderances to the spirituall Sanctification of the Sab∣bath; As buying and selling, all manner of workes of our ordinary cal∣lings, trauailing, feasting of friends with meates not easily cooked, and such like. For all kinds of bodily labours on the Lords day are vnlawfull, except they be referred to the sanctification of the Sabbath, as the meanes of it, of which sort are the labours of the Minister in the duties appertai∣ning to his ministery; and of the people trauailing to the places of Gods worship. Or secondly, the workes of mercy, which are duties of the Sab∣bath, as giuing of almes, visiting the sicke and prisoners, healing disea∣ses and sores, by applying fit medicines and salues. Or lastly, workes of necessity, which are of importance, and cannot, without great inconueni∣ence, be done afterwards, nor could haue beene done before. For as for that necessity, which ariseth from our negligence and carelesse ouersight, it is sinfull, and in the first word of this Commandement forbidden and condemned. And among these workes of necessity, we are to reckon la∣bour in prouiding conuenient foode for our bodies, tending of cattell, when it is done rather in mercy, which respecteth their necessity, then for our owne gaine: Labours of Mariners begun before the Sabbath in their Nauigation at Sea: Fight in a lawfull warre against our enemies; labours of seruants and subiects imposed vpon them by their gouernours as ne∣cessary, and not apparantly discerned by them to be otherwise. The in∣ward and spirituall rest, is our resting from sinne, as at all times, so espe∣cially on the Sabbath. For these workes of darkenesse, are aboue all o∣ther most seruile and slauish, seeing thereby we make our selues the vas∣sals of Satan.

§. Sect. 5 Of the spiritu∣all sanctificati∣on, & the out∣ward rest.

And this is the rest required on the Sabbath; the sanctification of this rest is either by vsing the meanes, or doing the workes of sanctification. And this is done both publikely and priuately; publikely, by vsing the pub∣like meanes of sanctification in the seruice of God. And this is done, First, of the Ministers, by publike praying in the congregation, preaching and reading the Word, and administration of the Sacraments. Secondly, the people, by frequenting the assemblies in the beginning, and continu∣ing to the end of diuine seruice; and being there, by carrying and beha∣uing themselues religiously, diligently & vprightly, in calling vpon Gods name, hearing the Word, and in the right vse of the Sacraments. The publike workes of sanctification, are almesdeeds and collections for the poore. Priuately the Sabbath is sanctified, by our preparation to Gods publike seruice, which chiefly consisteth in meditation and prayer; and after the publike seruice, by meditating on the Word heard, and applying it to our owne vse, and by holy conferences with others. Vnto which du∣ties, respecting the publike worship, we are to adde and vse these other

meanes of sanctifying the remainder of the Lords day; Reading of the Scriptures or other religious & holy writings; meditation on Gods Word and workes, especially of creation, preseruation and redemption; Inuo∣cation by prayer; thankesgiuing and singing of Psalmes: and finally, godly conferences vpon some fit subiect, which best forteth to the pre∣sent occasion, and tendeth to the vse of edification: vnto which meanes we must adde the priuate workes of sanctification, which are the workes of mercy, and appertaine chiefly either to the body, as the giuing of alms, visiting the sicke and prisoners, curing diseases, &c. or else to the soule, as, teaching the ignorant, reclaiming those who are seduced by errour, admonishing those who faile of their duty by frailty and infir∣mity, rebuking the scandalous and wilfull offender, exhorting the back∣ward and sluggish, comforting the distressed, counsailing them for the good of their soules that neede counsaile, and reconciling those whom we know to be at variance. But we must not only sanctify the Sabbath, but also as a speciall helpe and meanes hereof, we must remember to doe it, that is, vse all prouidence and care, deuotion and diligence about these duties of sanctification. Before the Sabbath we must so forecast our bu∣sinesse, and dispose of all our worldly affaires, that wee be not distracted in performing of holy duties, by hauing our mindes, tongues or acti∣ons exercized and taken vp by them. And on the Sabbath we must re∣member to sanctifie it, by hauing our whole man taken vp in the seruice of God, both publikely and priuately, and by performing the duties re∣quired with all diligence and attention, sincerity and vprightnesse, cheerefulnesse and delight.

CAP. IX.

Of the summe of the second Table.

§. Sect. 1 Of the duties of righteous∣nesse towards our neigh∣bours.

WE haue spoken of the duties of piety contained in the first Ta∣ble. And now wee are to intreat of the duties of righteous∣nesse, and sobriety required in the second: vnder righteous∣nesse, comprehending all duties which we owe to our neigh∣bours; and vnder sobriety, all those which belong to our owne persons. By righteousnesse, we vnderstand a vertue or habit which ordereth the whole man to the good of our neighbours; as the minde and vnderstanding, to thinke; the memory, to remember; the wil, to desire; the affections and passions, to couet and affect; the whole body, to act and performe all things which we know good and profitable both for their soules, bodies, name and state, for their temporal welfare and prosperity in this world, and their euerlasting happinesse in the world to come. The ge∣nerall rule of which righteousnes is, that we doe all that, and that only vnto o∣thers, which we would haue others do vnto vs; and consequently, seeing we de∣sire that our neighbours should with all the powers of their minde and body aduance, as much as in them lieth, our good in all things respecting our soules, bodies and states; Iustice and righteousnes requireth the same at our hands towards them; namely, that to the vttermost of our power we

be euer ready to doe all things which tend to their good, and to the pre∣seruation of their honour, person, life, purity, chastity, wealth and good name, not so much as intertaining a thought, or first motion in our minds or hearts, which in any of these or other respects may tend to their hurt and preiudice. Of which Iustice or righteousnesse there are two parts; the one distributiue, whereby we doe giue vnto euery one their due, and that which of right appertaineth vnto them; in which is to be obserued a geo∣metricall proportion, which hath respect in this distribution vnto euery man according to their place, person and such other relations and circum∣stances, and is in all things carried with due regard of equity and modera∣tion. The other is commutatiue, which is vsually exercized in commerce and mutuall dealings and trading one with another, as in changing, bor∣rowing, lending, buying, selling, letting, setting, and such like affaires of this life; The generall rule whereof is, that we keepe from no man his right, but pay euery man his debt and due. In which is to be obserued an Arithme∣ticall proportion, performing all these duties of Iustice in a strict equali∣ty, without any respect of place or person.

§. Sect. 2 Of the dutie of sobriety to∣wards our selues.

The other maine duty is sobriety, which comprehendeth vnder it all duties which respect our owne persons; the which in a generall sense, as it is to be here vnderstood, signifieth soundnesse of minde, which ordereth all things to the good and safety of our persons and state. And thus the word, which is translated sobriety, is taken in the Scriptures for a sound minde; so it is said, that the demoniacke was by our Sauiour Christ resto∣red to his right minde. And the Apostle saith, that he was not mad, but spake forth the words of truth and sobernesse, that is, of a right and sound minde, which tended to the safety and saluation of himselfe and others; and ex∣horteth all men to be wise vnto sobriety, or to thinke soberly, not straining their wits aboue the measure of their gifts, which is the next way to cracke and lose them. And thus elsewhere hee opposeth these two, the one a∣gainst the other, to be sober, and to be besides our selues. Sobriety there∣fore is a vertue or habit proceeding from a sound minde, spirituall wise∣dome and iudgement, whereby wee are enabled to rule and order our selues, with all our powers and faculties of minde and body, and all things else about which they are exercised to our good, safety and saluation. First, it ruleth and ordereth the minde to the vsing of all good meanes, whereby it may be more and more inlightened with sauing knowledge; the memory, as a faithfull register to retaine good things; the conscience, to performe its office rightly in excusing and accusing; the will, to chuse the good, and refuse the euill, and in all things to be conformable to the holy will of God; the affections, to couet after spirituall and heauenly things with vnlimited desires, and temporall good things with moderati∣on, temperance and purity; and the body in all holinesse and honour, that it may be a fit temple for the holy Ghost, and a ready instrument vnto the soule for all good actions. And thus it ruleth the whole man and eue∣ry faculty and part of him, as they are exercised about their seuerall and particular obiects, causing the minde to approue or condemne; the me∣mory to retaine or cast out; the conscience to accuse or excuse, the will to chuse or reiect; the affections, to loue and desire, or to hate and contemne;

the body, to doe, or leaue vndone all things good or euill, when they are propounded vnto them. And in respect of these seuerall sorts of ob∣iects, this vertue of sobriety hath place, and is commanded in euery pre∣cept of the second Table. For as it ruleth and ordereth vs about the pre∣seruation of our honour and authority, it is required in the first Com∣mandement; as about the good, preseruation and saluation of our liues, our soules and bodies, in the sixth; as about our chastity, purity, temperance, and sobriety in the vse of meates, drinkes, and apparrell, in the seuenth; as about our goods and possessions, either in getting or vsing them righteously and iustly, in the eighth; as about the preser∣uing of our good name, in the ninth; as about withstanding the first motions and suggestions vnto sinne, and the recouering of originall righteousnesse, and holy concupiscence in our mindes and hearts, in the tenth and last.

§. Sect. 3 Of the duties of charity.

But seeing our Sauiour hath comprized both these duties of righteous∣nesse and sobriety vnder charity, and hath made loue the whole summe of the Law, our loue towards God, of the first Table, and our loue towards our selues and our neighbours, of the second Table: I will consider of them both vnder this one, first generally, and afterward more specially in euery seuerall Commandement. For charity and true loue towards our selues, mooueth vs out of a sound and right minde, to performe, in thought, word, and deed, all good duties which tend to our safetie and saluation; and charity towards our neighbours, as it mooueth vs to loue them as our selues, so to performe all duties of righteousnesse and mercy, which we doe vnto our selues, or would haue others doe vnto vs. Now this cha∣rity is a gift or grace of God, infused into our hearts by his holy Spirit, which out of the sense of Gods loue towards vs in Christ, working true and feruent loue towards them againe, doth mooue vs to loue our selues, and all men as our selues, and as Christ hath loued vs for Gods sake, and in obedience to his Commandement. It is a gift of God, and no naturall habit; for naturally, as wee are haters of God and men, so euen of our selues, neither is any hatred of an enemy so hurtfull and pernicious vnto our soules and bodies, as carnall selfe-loue, which is a chiefe cause and meanes of depriuing vs heere of all grace, and of glory and happinesse in the life to come. And therefore the Apostle exhorting vs to loue one ano∣ther, telleth vs where we must haue this gift; Let vs (saith he) loue one ano∣ther, for loue is of God. Neither is it a common gift of God, but a sanctify∣ing and sauing grace of his holy Spirit: for as the loue of God towards vs, as the cause, so our loue towards God, as the effect of it, is shed abroad in our hearts by the holy Ghost, as the Apostle testifieth.

§. Sect. 4 Of the meanes and manner of working cha∣rity in vs.

The meanes and manner of working this grace in vs, is, first by perswa∣ding vs that God in Christ loueth vs, and will giue vnto vs the remission of our sinnes, his grace heere, and glory heereafter: with the liuely heate of which loue, our hearts are inflamed with feruent loue towards God againe, from which springeth an holy affection towards our selues, who are thus beloued of God, members of Christ, and Temples of the holy Ghost, whereby we seeke the fruition of our chiefe goodnesse, and consequently of our owne saluation and eternall happinesse, which whilest we were de∣stitute

of the loue of God, and were poysoned with hatred of God and carnall selfe-loue, we neglected and contemned. And from hence also ari∣seth the like affection towards our neighbours, whom vvee loue for Gods sake, not onely as Gods creatures, and bearing his image, but also in obe∣dience vnto his Commandement. So that it is impossible to loue either our selues or our neighbours as wee ought, and for our owne and their good, vnlesse wee loue God in Christ Iesus first and chiefly, from whose sincere loue the other springeth and floweth. But when we sincerely loue God, and so yeeld our obedience vnto the first Table, our loue towards our selues and our neighbours, which is the summe of the second Table, will necessarily and inseparably follovv. For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice, so mediately by performing (in obe∣dience to his Commandements) the duties of a true and Christian loue towards our selues and our neighbours. For when our little goodnesse, bounded in narrow limits, will not reach vnto God for the manifestation of our loue towards him, wee extend it as farre as wee are able, and doe what good we can, our of a holy and sanctified affection to our selues and our neighbours, to shew our loue towards God, in yeelding obedience vnto his Commandements. As we see in the example of Dauid, who be∣ing rauished with the apprehension of Gods loue, and desiring to shew his loue towards him againe, could no otherwise doe it, then by taking the cup of saluation, and praising the name of the Lord, and by causing his goodnesse to extend to Gods poore Saints that are in the earth, and to the ex∣cellent, which, in respect of its smalnesse, and Gods all-sufficiency, could in no sort reach vnto him. Where, by the way we may note, that if wee loue our selues and our neighbours out of our loue towards God, and in obe∣dience vnto his Commandements, performing these duties of the second Table, in and for him; then doe wee, when wee doe most good to our neighbours and our selues, shew most loue towards God, and performe vnto him such acceptable seruice as he requireth of vs, and will richly re∣ward in this life and the life to come. For he hath sworne, that all those whom he hath redeemed, shall serue him as well in righteousnesse as in holinesse all the dayes of their liues. And his grace appearing, hath taught vs to deny not onely all vngodlinesse, but also all worldly lusts, and to liue as well soberly and righteously, as godly and religiously, in this present world.

§. Sect. 5 What charity is, and the pro∣perties of it.

But let vs come to speake of this dutie of charity, as in our Sauiour Christs words it is propounded vnto vs out of the Law of God; Thou shalt loue thy neighbour as thy selfe. Wherein we are to consider two things: the dutie commanded, and the manner of doing it; In the duty, wee are to consider the act of louing, and the obiect of our loue, which is our neigh∣bours and our selues, the first plainly expressed, the other necessarily im∣plyed in the manner, when as we are commanded to loue them as we loue our selues. The duty of loue containeth in it, First, an affection or motion of the heart, wherewith we are affected and inclined towards that we loue. Secondly, an earnest and longing desire that we may inioy it, by being (as it were) vnited vnto it. Thirdly, ioy and delight in the fruition of it, and a contentation, whereby we rest according to the measure of our loue

and fruition, satisfied with it. The properties of it are principally two; the first, that it be sincere and vnfained. So the Apostle requireth that our loue be without dissimulation, and vnfained; and the Apostle Iohn dis∣swadeth vs from lip-loue, which is onely in profession, but fruitlesse and vneffectuall in action: Little children (saith he) let vs not loue in word, nei∣ther in tongue, but in deed and in truth. The other, that it be feruent and ef∣fectuall, according to that of the Apostle, Aboue all things, haue feruent cha∣rity among your selues. And this is that sincere and feruent loue, which is so much and often commended and commanded in the Scriptures. So our Sauiour Christ; This is my commandement, that ye loue one another, as I haue loued you. And againe, A new commandement I giue vnto you, that yee loue one another; as I haue loued you, that yee also loue one another. The Apostle likewise, Walke in loue, as Christ also hath loued vs, and hath giuen himselfe for vs, &c.

§. Sect. 6 Of the obiect of charity, which is our neighbours.

The obiect of this loue plainely expressed, is our neighbours, whereby we are not with the Pharises to vnderstand our friends onely, nor, accor∣ding to the vulgar vse of the word, those that dwell neere vnto vs alone, but all men, without exception, who are of the same nature with vs, con∣sisting of a reasonable soule and body, whether they bee strangers or ac∣quaintance, friends or enemies vnto vs. For all men are of the same flesh, and created according to the same Image of God, and also our brethren, as they haue all alike descended from the same first parents. And this is implyed in the Law, where that Commandement, which is giuen for the helping of our enemies Oxe or Asse, being repeated in another place, is rendred thy brothers Oxe or Asse. And the Prophet Esay maketh it a worke of mercy to couer the naked, without any exception of stranger or enemy, because hee is of our owne flesh. But our Sauiour plainely presseth this duty both by precept; But I say vnto you, loue your enemies, blesse them that curse you, doe good to them that hate you, and pray for them that despitefully vse you and persecute you; propounding the example of God himselfe for our imitation, that you may bee the children of your Fa∣ther which is in heauen, for hee maketh his Sunne to rise on the euill and the good, and sendeth rayne on the iust and on the vniust. And also by his Parable of the man which fell among theeues, who being a Iew, was relieued by a Samaritane, though an enemy to that nation, and therefore approoued as a neighbour vnto him. All men therefore be∣ing our neighbours, they are all, in respect of their persons, to bee lo∣ued of vs, with such loue, in respect of the qualitie, as is sincere, vn∣fained, and feruent, euen as wee loue our selues; although in respect of the quantitie, wee may and ought in our loue to obserue diuers degrees. For seeing wee loue others, in, and for God, therefore wee must loue those aboue others which are of the houshold of faith, and our kindred in the Spirit, brethren of the same heauenly Father, and fellow members of the same body, in whom the Image of God most brightly shineth; so the whole Church and Common-wealth, more then a priuate man, and among priuate men, our parents, children, kin∣dred, familiar friends, and benefactours, more then strangers or ordina∣ry men.

§. Sect. 7 The meanes of louing our neighbours, namely, as our selues.

The manner of our loue towards our neighbours is, that we loue them as our selues. In which, the loue of our owne persons is necessarily im∣plied; for if the loue of our selues be the rule of our loue towards our neighbours, then must our charity begin at home, and from it, as from the fountaine, the streames of brotherly loue must spring and flow. And howsoeuer we haue in the Scriptures no direct precept, inioyning vs to loue our selues, yet it is necessarily implied. First, when we are cōmanded to loue God; for seeing loue vniteth vs vnto him, who is the chiefe Good and fountaine of all happinesse, we chiefly loue our selues in louing him, in whose fruition consisteth all blessednesse and felicity. Secondly, in all those Commandements which require of vs that we seeke our owne good and preseruation, both in respect of our soules, bodies, and states, tempo∣rall and eternall, both by auoyding all sinne which would hurt vs, as selfe-murther, vncleannesse, prodigality, exposing of our fame and good name to slanders and imputations, and by imbracing all vertues, and practising all good duties which may further our euerlasting saluation. Besides, where our Sauiour saith, that whosoeuer loueth his owne life better then him, is not worthy of him, he implyeth that wee ought to loue our selues, but with such a loue as is subordinate to the loue of him, who hath loued vs better then his owne life. And the Apostle, in pressing a mans loue to∣wards his wife, which ought to exceed all other naturall loue, because of that neere vnion betweene them whereby they become one flesh, vseth this as a reason, that no man euer hated his owne flesh; implying thereby, that seeing man and wife are both one, therefore we should loue our wiues as our selues, and consequently our selues first, according to which rule we are to loue them.

§. Sect. 8 That naturall and carnall selfe loue is not the rule of louing our neighbours, but that which is holy and spi∣rituall.

But seeing our naturall loue of our selues is carnall and earthly, plun∣ging vs head-long into sinne and death, and is no better then true hatred, in respect of those miserable effects and fruits which it produceth both to our soules and bodies; therefore this carnall loue ought not to be our rule in louing our neighbours, (although in truth wee can loue them with no other, whilest this loue ruleth and swayeth in vs) but first this loue must be mortified in vs; and in stead thereof our hearts must be replenished with a iust and holy loue, whereby we loue our selues in and for God, for the aduancing of our temporall and spirituall good, and the eternall saluation of our soules and bodies, in the fruition of him whom wee chiefly loue, and with him, of euerlasting ioy and happinesse. And when wee thus truly loue our selues, according to this rule wee must loue our brethren. So that when we are commanded to loue our neighbours as our selues, it is not required that we should so loue them, as we loue our selues in the state of corruption, with a carnall and earthly loue, which would draw them together with vs into eternall death and destruction, and is there∣fore to be esteemed no better then hatred; but as wee ought to loue our selues in the state of regeneration, with a right, lawfull, and holy loue, which is alwayes subordinate to the loue of God, and louing him first and chiefly, doth cause vs to loue them, in and for him, and not in such re∣spects as are carnall and sinfull. In which regard, as we are bound to loue all men, euen our enemies; yea the most wicked in the world, in respect

of their persons, which are Gods workemanship: so, not our dearest friends, in respect of their vices, or their vices together with them; seeing our loue must be subordinate to the loue of God, and for his sake: and as we loue their persons which he also loueth, so must wee hate their sinnes and corruptions, euen as wee ought also to hate our owne, because he ha∣teth and abhorreth them. And wee must loue our selues and them ac∣cording to Gods will, and not contrary vnto it; so farre foorth as it may stand with Gods loue, and not when there is any opposition betweene them. And thus Dauid, who mourned for his enemies, because they kept not Gods Law, and prayed for them, in respect of their persons, yet hated them, in respect of their sinnes, which vvere hatefull to God, as he often professeth.

§. Sect. 9 The properties of lawfull selfe-loue.

Novv the lavvfull and right loue of our selues hath diuers properties; for first it is vnfained, and not counterfeit and dissembled; and seated and settled in the heart, and not in the tongue and lips onely. Secondly, it is feruent and effectuall, and not cold, remisse, and carelesse. Thirdly, con∣stant and permanent; and not fickle and mutable, alienated and estran∣ged by frailties and infirmities. And such ought our loue to be towards our neighbours, sincere and vnfained, feruent and effectuall, seeking by all meanes their good, not onely in word, but in deede and action, doing that vnto them, which we would haue them do vnto vs: and finally, we must loue them with a constant loue, and not alienate our affections from them, in regard of their frailties and imperfections. And thus wee are to loue our neighbours, either with a common and naturall loue sanctified by Gods Spirit, or with a special and spirituall loue. In respect of the former; as eue∣ry man out of a naturall loue doth seeke his owne good, the preseruation of his life, the welfare and health of his body, the chastity of himselfe and his wife, the prosperity of his estate, and his owne credit and good name; so ought we vvith like loue to seeke by all meanes the good and preserua∣tion of our neighbours, in euery of these, and all other respects. The spe∣ciall and spirituall loue, vvhereby a man loueth himselfe, causeth him chiefly to seeke the inriching of his soule vvith all sanctifying grace, and to further by all meanes his euerlasting saluation; and vvith such loue also vve must loue our neighbours; doing them all the good vve can, both in respect of their bodies and states, but principally in seeking their spirituall good, and the eternall saluation of their bodies and soules.

§. Sect. 10 That we must loue our neigh∣bors, as Christ hath loued vs.

But because our loue of our selues, by reason of our naturall corrupti∣on, is, whilst we continue in this life, weake and imperfect, and therfore no fit rule for our loue towards our neighbours, to be squared by; therefore our Sauiour hath propounded vnto vs, a much more perfect patterne for our imitation, euen that most admirable and diuine loue wherewith hee hath loued vs: This is my Commandement, that ye loue one another, as I haue lo∣ued you. As therefore Christ hath loued vs first, before we loued him, or any waies deserued his loue, and hereby moued vs to loue him againe; so ought wee to preuent one another with our loue, and thereby prouoke them to returne vnto vs the like dutie. Secondly, as Christ loued all his elect, freely without any respect of merit, yea when we were strangers, sinners and enemies, not because of any goodnesse in vs, but that by his

Loue he might bring vs to good; so ought our loue to be free, and not mercinary, so farre foorth as it may redound to our owne profit; but we must loue strangers, that thereby we may make them our familiar acquain∣tance; Our enemies, that we may make them our friends, and euen those that are now euill and sinners, that we may bring them to grace and good∣nesse. Thirdly, as Christ loued all the elect, without respect of persons, both old and young, rich and poore, base and noble, wise and simple; so ought we to loue all sorts and conditions of men, in whom we finde al∣ready, or may hope to finde heereafter, the signes and markes of Gods e∣lection. Fourthly, as Christ loued vs perfectly, in respect of the manner, with a sincere and ardent loue, and not in tongue and profession onely, but in deed and truth; so as no waters of affliction, nor death it selfe could drowne or dampe; so ought we striue to loue one another, and to be ready according to his example, when iust occasion is offered, to seale and ap∣prooue our loue towards them, euen with the shedding of our blood. Fifthly, as Christ loued vs, who were in him elected of his Father, in a speciall and peculiar manner aboue all others, and out of this loue hath giuen himselfe for vs; according to that of the Apostle, Who hath loued me, and giuen himselfe for mee: so ought we to loue all with a generall and common loue, but Gods elect with a peculiar and speciall loue aboue the rest, and be ready, as the Apostle speaketh, to doe good vnto all, but especi∣ally vnto those who are of the household of faith. Lastly, as Christ loueth vs with a constant loue, and to the end, and will not reiect vs for our frail∣ties and infirmities, because in his loue he respecteth not his owne profit, but our saluation: So ought our loue to be constant towards our neigh∣bours, and not to languish and faint vpon slight occasions, respecting herein not our owne profit, but their benefit, and aboue all, the euerlasting saluation of their bodies and soules.

CAP. X.

Of the reasons which may moue vs to imbrace charity.

§. Sect. 1 Of the excel∣lency of cha∣rity.

ANd thus haue I shewed what is that charity both towards our selues and our neighbours, which is required in the second Table: In the next place I will set downe some reasons which may moue vs to imbrace it, all which will reduce vnto these their heads, the excellency, vtility, and necessity of it. The excellency of this charity herein appeareth, in that our Sauiour Christ maketh it the summe of all other duties and vertues required in the second Table; so that if we haue charity, we haue all morall vertues; if that bee wanting, we are destitute of them all. Yea, the Apostles, not without the direction of his holy Spirit, doe seeme to goe further, making this chari∣ty the epitome and summe of the whole Law; He that loueth another (saith Paul) hath fulfilled the Law. If ye fulfill the royall Law (saith Iames) accor∣ding to the Scripture, thou shalt loue thy neighbour as thy selfe, ye doe well. Where either by a Synecdoche of the whole for the part, we are, as some doe, to vnderstand the second Table onely, or because true obedience to

it, doth necessarily inferre our obedience to the first, in that it is an inse∣parable fruit and vndoubted signe of it, it may not vnfitly comprehend our totall obedience to the whole Law. Secondly, in that the Apostle pre∣ferreth it before those chiefe and fundamentall vertues, Faith and Hope, and that both, because if we consider them meerely in themselues, it is of a more excellent nature, and also in respect of the extent, both of latitude and time; for whereas they respect our selues only and our owne saluation, this extendeth to the good and saluation of many others: and whereas they continue onely for this life, charity attaineth to its greatest perfecti∣on in the life to come, and shall euer remaine as a principall part of our euerlasting ioyes. And thus also the Apostle Peter commendeth charity vnto vs aboue all other duties; Aboue all things (saith he) haue feruent charity among your selues, for charity shall couer the multitude of sinnes. Fi∣nally, the Apostle sheweth the excellencie of charity, whereas hee exhor∣teth vs aboue all things to put on Charity, as being the bond of perfectnesse, or the most perfect bond, seeing wee are thereby vnited vnto Christ our Head, and as fellow-members one with another. For howsoeuer we are thus vnited first and principally by the Spirit of God and a liuely faith, yet this bond of vnion is perfected and made more firme and strong, by this grace of charity, which transforming and changing vs into the very nature of the things beloued, doth cause vs to become one with them, and so inseparably vnited, that nothing in the world, no not death it selfe, is of sufficient force to pull vs asunder.

§. Sect. 2 Of the profit of charity, in respect of our neigh∣bours.

Secondly, charity is to be imbraced of vs as the most profitable vertue, both to others and our selues. To others, because it maketh vs willing and ready to performe all Christian duties of holinesse and righteousnesse, which we desire of others to be done vnto vs; for it suffereth with all pa∣tience and long-suffering all wrongs and iniuries, and seeketh to gaine them who are thus iniurious, by all duties of loue. It is so kind, that be∣ing prouoked, it seeketh not reuenge, but laboureth to ouercome euill with goodnesse. It enuieth not the prosperity of those that are aboue vs, but cau∣seth vs to reioyce with them in all their happinesse. It is not puffed vp with pride, nor vaunteth it selfe aboue those who are inferiour vnto vs, either in vertues, or in those rewards, with which God in this life crowneth them. It doth not behaue it selfe vnseemely, but obserueth a iust decorum, and a modest and sober course in all conditions. It seeketh not her owne, but ioynt∣ly aduanceth our neighbours good, in many things departing from her owne right, when greater benefit may redound to others; it is not easily prouoked to vniust anger, but beareth with many faults for their better re∣formation, in consideration of humane frailty and infirmity. It thinketh no euill, nor intendeth hurt vnto any, neither is it suspicious to take any thing in the worst part, which may admit of a more fauourable interpretation. It reioyceth not in iniquity, nor sporteth it selfe in other mens falls and infir∣mities, but rather in the sense of humane frailty; it lamenteth their sinnes, and desireth their repentance and reformation, that they may bee saued. And contrariwise it reioyceth, when as they approoue their profession of truth in their practice of righteousnesse. It beareth all things with meekenesse and patience, and reuengeth not iniuries, but leaueth vengeance to God,

vnto whom it belongeth. It beleeueth all things credible, and easily admit∣teth all iust apologies and excuses, which tend to the manifesting of inno∣cency in others, or at least, lesse faultinesse. It hopeth all things, and when there is no apparance of good in our righteousnesse, expecteth their re∣formation and amendment, and despaireth not of their future repentance. Finally, it indureth all things, and couereth a multitude of euils, and is not wearied in well-doing, but continueth constant in doing and suffe∣ring all things which may any waies tend to the good of our neigh∣bours.

§. Sect. 3 Of the profit of charity in respect of our selues.

And as it is profitable to all others; so most of all vnto our selues. For it replenisheth our hearts with all sound ioy and true comfort, as it is an infallible signe of all good in vs, and belonging vnto vs, of all grace in this life, and glory and happinesse in the life to come. For hereby wee are assured that God loueth vs, and hath sent his holy Spirit to dwell in vs: If we loue one another (saith the Apostle) God dwelleth in vs, and his loue is perfect in vs. Hereby we know that we dwell in him, and hee in vs, because he hath giuen vs of his Spirit. It is an vndoubted signe, which assureth vs of our regeneration and new-birth. Let vs loue one another: for loue is of God: and euery one that loueth, is borne of God. Of our illumination by the Spirit, and of sauing knowledge: for euery one that loueth, is borne of God, and knoweth God, as it followeth in the same place. And againe; He that loueth his brother, abideth in the light, and there is no occasion of stumbling in him. It assureth vs of faith; for faith worketh by loue, as the Apostle speaketh; and that by it we are truly iustified before God: for if we bee so charitable, as to forgiue men their trespasses, then hath the Lord promi∣sed that he will forgiue vs our trespasses. So also it is an infallible note of our adoption; for in this the children of God are manifest, and the children of the diuell: whosoeuer doth not righteousnesse, is not of God, neither he that loueth not his brother; and assureth vs that we are the true Disciples of Iesus Christ, if in this we follow his example, and doe his will. For this is his Comman∣dement, that we loue oue another, as he hath loued vs. And by this shall all men know that we are his Disciples, if we haue loue one to another. It is an vndoubted signe of all other graces dwelling in vs, and principally of our loue of God; for euery one who loueth him that begate, loueth him also that is begotten of him. And if any man say, I loue God, and hateth his brother, he is a lyer: for he that loueth not his brother whom hee hath seene, how can he loue God whom hee hath not seene? And of the truth of our Religion; for if wee loue not onely in word and tongue, but in deede and truth, we may hereby know that we are of the truth, and shall assure our hearts before God. It expelleth all ser∣uile feare, and bringeth peace of conscience; for there is no feare in loue, but perfect loue casteth out feare. Yea it is a notable meanes also of outward peace with men, whilst it beareth with infirmities, passeth by offences, and couereth a multitude of sinnes. Finally, it assureth vs of euerlasting happinesse: for we know that we haue passed from death to life, because we loue the brethren.

§. Sect. 4 Of the necessi∣ty of charity.

Lastly, the necessity of charity may mooue vs to imbrace it. For with∣out charity humane society cannot subsist and stand, seeing it is the maine bond whereby they are combined and knit together. Neither is it alone a

chiefe motiue to make men entertaine mutuall fellowship and enter∣course one with another, but also a principall meanes to make them to continue with delight and comfort in this societie. For charity couereth a multitude of sinnes, and causeth vs to passe by many frailties and infirmi∣ties, and either not to see and take notice of them, or by extenuating and excusing them, to make them pardonable and easie to bee disgested. Whereas if charity be wanting, there will easily creepe in iealousies, sus∣pitions, sinister interpretations, iniuries both offered and reuenged, deadly hatred, and implacable contentions; for as the Wiseman saith, Hatred stirreth vp strifes, from whence must needes follow diuisions, and vtter breaking vp of all society. For if two cannot walke together, vnlesse they be agreed, (as the Prophet speaketh) with what bond can innumerable multitudes be knit together, if charity be wanting, and in stead thereof, heart-burnings and contentions be admitted? And as without charity there can bee no communion betweene man and man, so neither be∣tweene man and God, which principally consisteth in fruition, and frui∣tion in loue; seeing we cannot loue God, vnlesse we also loue one another, as the Apostle telleth vs. We cannot without it haue any assurance that we belong to God, or that we are his children by adoption and grace; yea rather we may conclude that we are the children of the deuill, seeing the Apostle Iohn maketh the hauing or not hauing of charity, a prime marke of difference, whereby they may bee discerned the one from the other. Againe, all our other graces and gifts, though they make neuer so glori∣ous a shew, yet if charity be wanting, are all of no value. If we could speake with the tongues of men and Angels, and haue not charity, we should become as sounding brasse, or a tinkling Cymball. If we had the gift of Prophecie, and vn∣derstood all mysteries and all knowledge; yea if we had all faith (namely, of working miracles) and could remooue mountaines, and had not charity, we were nothing. And though we could bestow all our goods to feed the poore, and could giue our bodies to be burned, and had not charity, it would profit vs nothing. Furthermore, where there is not charity, there faith also is wanting, or in stead of it, a dead faith, which hath no operation, for faith worketh by loue; and if we haue a liuing faith, the Apostle Iames telleth vs, that we may shew it by our workes: among which, the workes of mercy and charity haue a chiefe place: Whereas if these be wanting, our faith is (as he com∣pareth it) like a body without breath, and no better then a stinking car∣case in Gods estimate. Finally, charity is most necessary, if euer we meane to attaine to eternall saluation, or to escape hellish destruction; seeing the sentence of life or death shall at the day of Iudgement be pronoun∣ced, according to the workes of charity, either performed or neglected by vs, as being the chiefe outward euidences, whereby our inward grace of faith, apprehending Christ vnto saluation, may, to the iustifying of Gods righteous Iudgements, be vnto all demonstrated and declared.

CAP. XI.

Containing in it the duties which are required in the fifth Commandement.

§. Sect. 1 Of the general duties required in the fifth Commande∣ment.

WEE haue more largely intreated of charity, righteousnesse, and sobriety, as those generall vertues and duties, which comprize in them the whole summe of the second Table, be∣cause wee would more briefly touch the particular duties which vnder them are contained, referring the Reader vnto such Catechismes and Common places of diuinity as handle them more fully and perfectly, especially to those exact Tables vpon the Comman∣dements, lately published by the right reuerend, and my most honoured and deare brother, from whose full and liuing fountaine, I haue in a great part deriued these streames: Not that I take any pleasure in doing that againe, which was much better done before, but because this Treatise of a godly life should haue beene maimed, if I had not in some manner hand∣led the maine parts and principall duties required vnto it; and I could adde no more vnto that exact abstract in so short a discourse, then light vnto the Sunne, by setting vp a dimme shining candle; nor alter the method and manner of it, vnlesse I could haue beene content for varieties sake to haue made it worse, and to goe out of the right way, because I would not trauaile in the beaten path. The duties and vertues then required, and the vices and sinnes forbidden in the second Table, are either peculiar to su∣periours and inferiours in the fifth Commandement, or common to all in the fiue other. The duties and vertues required in the fifth Comman∣dement, are, either common to all superiours and inferiours; or peculiar to the diuers sorts of them. The generall duties belonging to all supe∣riours, are first to approoue themselues worthy of honour, both in respect of their own vertues and good parts, & also in their carriage towards their inferiours; and as they desire the honour of parents, so to performe the du∣ties which belong vnto them. Secondly, to behaue themselues moderate∣ly, modestly, and grauely towards their inferiours, and not with proud insolency and vaine lightnesse. Thirdly, to goe before them, according to knowledge, and to shine vnto them in a good example, and the light of a godly life. The duties common to all inferiours, are both inwardly to esteeme reuerently of them according to their place, acknowledging Gods Image in them, & honoring those gifts of excellency which he hath bestowed vpon them: and also outwardly to shew reuerence and respect of them both, in all signes of honour; as rising vp to them, putting off the hat, bowing the knee, going to meete them, giuing them precedence both in place and speech, and vsing vnto them words of reuerence and due respect; and also by our approouing of the inward reuerence of our hearts, and the outward reuerence shewed in these signes and comple∣ments, in truth and substance by all our actions, when we haue any occasi∣on of performing this reall reuerence.

§. Sect. 2 Of the duties of superiours in excellency, and of inferi∣ours towards them.

The speciall duties respect the diuers sorts of superiours and inferiours. For men are superiour vnto others, either in excellency onely, or in autho∣rity

also and gouernment. In excellency, as first, those who are indued with better gifts, whether inward or outward; Inward, as the gifts of the minde, to wit, vertue, wisedome, learning, arts, and sciences; whose duty is, that acknowledging them as talents lent vnto them by God, of which they must giue an account; they be not puffed vp in pride because they excell others, but rather bee the more humble, in respect of that straight reckoning which shall be required of them; and also, that with all care and good conscience they imploy these gifts principally to the glory of God that gaue them, and in the next place, to the good of their neighbours, and furthering of their owne saluation. The duties of inferiours, are first, to acknowledge their gifts, to the glory of God, and praysing his bountie and goodnesse towards them. Secondly, to reuerence and respect the party indued with them, and to seeke to be profited by them, as our need requireth, and opportunity is offered. Superiours in outward gifts and place, are first the aged, whose duties are to bee in all their carriage and behauiour graue and sober, to counsell and instruct the yonger out of their greater wisedome and experience, and to bee examples and precedents vnto them of all good duties. And the duties of the yonger sort towards them, are to reuerence them inwardly and outward∣ly as fathers; to imitate their good example, and acknowledging their wisedome and better experience, to make vse of their counsell and in∣structions for their information and direction. Secondly, superiours in birth and place, as nobility and gentry; whose dutie is, that as they are Peeres of the Realme and pillars of the Common-wealth, so they aboue others seeke the good and flourishing estate of it, and bee as pillars of Marble, firme and strong, to vphold it with their strength, like those pillars, Iachin and Boaz, which Salomon built, and not through luxu∣rie, prodigality, and all excesse, wasting their estates, and retayning onely their titles and honours, become like rotten posts, gilded and painted, which let the building fall when it leanes vpon them. Second∣ly, that they approoue themselues truely noble and generous, by be∣ing like the nobles of Berea, more forward in receiuing the Word, and imbracing true Religion, then ordinary men. Thirdly, that being placed like starres in this earthly firmament, they doe good to their inferiours, both by shining vnto them in the light of a good and holy example, and by those vitall influences of comfort, in the workes of protection, mercy, and Christian charity, vnto which, their greater meanes, high places and dignities doe inable them; and not like wandering Planets, which keepe no where any settled residence, and are so clouded with obscurity, that the poore know not where to finde them when they most need them. The duty of inferiours towards them is, that they giue vnto them that honour and respect which is due vnto their places; and not enuy vnto them their high dignities, knowing that promotion commeth neither from the East nor West, but from God onely wise, who pulleth downe one, and setteth vp another, as it seemeth best to his godly wisedome. Thirdly, superiours in wealth and riches, whose duty is to vse them as great and notable instruments of doing good, both publikely in the Church and Common-wealth, and priuately to particular persons, as God

offereth vnto them occasion and opportunity; and not wastefully con∣sume them on their owne lusts, nor niggardly hoord them vp, doing no good with them, either to themselues or others. The duty of inferiours, and the poorer sort towards them, is, that as God hath aduanced them aboue themselues in these temporall blessings, so in humility acknowledg∣ing their preferment, they giue vnto them that respect which their place and state requireth; and communicate vnto them the benefit of their la∣bours, as the other vnto them the benefit of wages and rewards. Second∣ly, that they reuerence them, in respect of that ability with which God hath inabled them, to doe good publikely to Church and Common∣wealth; and priuately vnto themselues and others. Lastly, among superi∣ours in excellency, we are to number benefactours, whose duty is to giue their benefits cheerefully, without grudging and quarrelsome wrangling, which displeaseth more then the gift contenteth. Secondly, to giue freely, and not with sordid respect of greater aduantage. Thirdly, speedily, whilest there is power in their hands, and not after many delayes. Fourthly, dis∣creetly making choyce, either in respect of the parties worth, or at least, present necessity, and not rashly and carelesly, which is rather through neg∣lect of the gift, then for loue of the party vpon whom it is bestowed. Last∣ly, hauing bestowed benefits, they must not boast of them to others, nor insult ouer the party to whom they haue done good, which were but to make their benefit as a golden chaine to bind them to slauery, nor finally to vpbraid them with what they haue done vpon euery slight occasion, which is no more pleasant to the party who hath fed of their fauours, then the distastefull vpbraydings which follow a surfet. The duties of inferiours towards their benefactours, are first, inward and hearty thankfulnesse, whereby they acknowledge them as Gods instruments in doing them good, and accordingly loue and respect them according to their desert. Secondly, they are not to vilifie the benefit, but highly to esteeme it, ei∣ther for its worth, or their necessity and vse of it, or the minde and good will of the giuer. And outwardly also they are to testifie their thankefulnesse, both by word in thankesgiuing, praysing their bene∣factour as opportunitie is offered, and magnifying the greatnesse of the benefit receiued; and also in deed, both by being alwayes ready to make requitall when God shall giue abilitie; and by supplying what is wanting in their power, by their feruent prayers for them vnto God, who is all-sufficient to recompence and reward their bountie towards them.

§. Sect. 3 The duties of superiours in authority in generall, and of inferious to∣wards them.

Superiours in authority are such, as haue not onely a place of excellen∣cy aboue vs, but also of power and iurisdiction as our gouernours. Whose duty in generall is to vse all good discipline, both in respect of rule and gouernement, and also due correction and punishment. They ought to gouerne them in the Lord as his deputies and in his stead, and therefore to doe the acts of iustice, as if God himselfe were present, or did but vse their bodies, tongues and parts to performe his owne will. In which re∣spect their chiefe care must be, as to doe Iustice themselues, and admini∣ster righteous iudgement; so to containe their inferiours in the duties of piety and iustice, therein seeking not themselues or their owne gaine, by

corruption, bribery, extorsion, or any kinde of wrong and oppression, but the glory of God chiefly, and next vnto it, the good of their societies, and of euery particular person vnder their gouernment. In respect of correcti∣on and punishment, their duty is, to administer Iustice, according to the qualitie of their inferiours offence, wherein they are to vse discretion, rightly iudging both of the cause and the disposition of the offendour, and correcting lighter faults and infirmities, with rebukes and threat∣nings, and greater faults committed wilfully, with reall punishments, pro∣ceeding herein with wisedome, iudgement, loue and patience, seeking either the amendment of the parties if they bee corrigible, or of the socie∣ties in which they liue, by taking away sinne and euill, auerting Gods more fearefull and generall iudgements, and causing others to feare, and so to auoide the like sinnes; and not out of passion, choller, and hatred of their persons. And secondly, they must vse herein equity and modera∣tion, so mixing and tempering iustice with mercy, as that they bee in in∣flicting these corrections and punishments, neither indulgent and re∣misse, nor ouer-seuere and cruell. The duties of inferiours towards them, are to reuerence and stand in awe of them, as standing in Gods place, and executing his iudgements, and not to contemne them or their gouerne∣ment; to obey them in all things lawfull, and to submit themselues vnto their corrections, without resistance or murmuring; and to testifie their loue and thankefulnesse towards them, by their cheerefull seruice, and by communicating their goods vnto them, as their owne ability, and their necessity shall require.

§. Sect. 4 The duties of superiours and inferiours in the family: And first, of man and wife towards one another.

The speciall duties of superiours in gouernement and their inferiours, are to be distinguished according to their seuerall sorts. For Gouernours are either priuate in families, or publike in the Church and Common∣wealth. In families, as the husband, who is superiour in gouernement o∣uer his wife, parents ouer their children, and Masters and Mistresses ouer their seruants. The duties of man and wife are either common to both, or speciall belonging to either party. Common duties are first, coniugall loue, whereby being one flesh, they loue one another aboue all others, both in respect of their soules and bodies, temporall and spirituall good, and all that belong to either party, as kindred and friends. Secondly, communion and communication, first, of their bodies by mutuall bene∣uolence performed by one to the other; and coniugall fidelity, whereby either of them keepe themselues proper to the other, and preserue the marriage bond inuiolable; and finally, as a meanes of both the other, there is required cohabitation and dwelling together, vnlesse it bee for a time, and vpon necessary occasion. Secondly, communion of their goods, labours, indeuours and mutuall helpe for the good and comfort of one another. The peculiar duties of the husband are, to behaue himselfe as an head to the body; to carry himselfe in his place according to knowledge, gouerning, guiding and instructing his wife in all good duties; to pro∣tect her to the vttermost of his power against all euill and iniury; to beare with her infirmities, and to couer her weakenesses and frailties; to cherish her as the more tender part of himselfe; to prouide for her, according to his ability, all things needefull and comfortable; admitting

her to the ioynt fruition of all their goods, and finally, to rule her with a sweete and amiable gouernement, so as not onely her body, but also her will and heart may be subiect vnto him. The duties peculiar to the wife, are, to acknowledge her husband to be her head and gouernour, and accordingly, in her heart to reuerence and respect him, in her words to be dutifull, humble and pleasing, and in all her actions and behauiour, to bee meeke, submissiue and obedient, as vnto her Lord and head. To be amiable and gracious, indeuouring in all lawfull things to please him, and not to vsurpe dominion ouer him, or to vexe him, by being of an vnquiet and prouoking spirit. To cherish her husband as the bet∣ter part of her selfe; and to minister vnto him all things necessary and comfortable; to keepe his secrets, and preserue his honour; to manage well, as becommeth a good huswife, all things committed to her charge, for the good of her husband and the whole familie, and to be a fit helper, and no lesse louing then carefull, assistant for the good of his body and soule, and for the well managing of their estate, and the wise gouerne∣ment of the whole family.

§. Sect. 5 The duties of husband and wife towards the rest of the family.

And these are the mutuall duties of man and wife betweene them∣selues. Besides which, there are diuers duties by them to be performed, as they are gouernours ouer the family; and those are either common to all the household, or else speciall, as they are parents ouer their children, or masters and mistresses ouer their seruants. The common duties are, First, to rule them in the Lord, keeping them in godly obedience: and Second∣ly, to prouide for them. They are to be ruled both by instruction and dis∣cipline. By instruction, as by doctrine and example. By doctrine, respect∣ing priuate catechizing, reading of the Scriptures, and religious writings, and the publike ministery, by causing them not onely to frequent it, but also by teaching them to vse it aright, both by preparation before they goe to heare, and examination afterwards. So likewise they must be no lesse carefull to teach them by example, both in their holy profession of Religion, and conscionable practice of all Christian duties; knowing that examples especially of gouernours, are no lesse powerfull then precepts, either to draw them to good, and withdraw them from euill, or con∣trariwise: vnto which instruction, discipline must be adioyned, both by rewarding those that deserue well, and correcting them that offend, either in words onely, as by reproofes and threatnings; or in deedes also, by blowes and stripes, to bee inflicted in wisedome, loue and moderati∣on. Finally, as it is their duty to rule them; so also to prouide for them all necessaries, as foode, raiment, wages, rest and recrea∣tion.

§. Sect. 6 The duties of parents and children.

The speciall duties of parents towards their children, are, that they loue them with parent-like affection, and take singular care of them; and both these, first, in regard of their naturall life, in which respect there is required, 1. that they nourish and bring them vp: 2. that they fit them for some honest calling according to their owne ability, and the disposi∣tion and gifts of their children: 3. that they gouerne and direct them in matters of moment, and chiefely in contracting marriage: and lastly, that they prouide and lay vp for them, as God shall giue honest and lawful

meanes, not wronging others, nor defrauding themselues of things neces∣sary and comfortable. In respect of their spirituall life, their duty is, as they bring them into the couenant of grace, made not onely to them, but also to their seede, so to procure for them the Sacrament of the couenant. Secondly, that they bring them vp in the feare of the Lord, both by in∣struction, example & discipline. Lastly, that they pray for them, and giue them their daily blessing. The duties of children towards their parents, are first, to be answerable to them in loue. Secondly, to reuerence them highly, though their state be neuer so meane, in and for the Lord. d Third∣ly, to stand in awe of them, and to haue respect to their very words and countenance. Fourthly, e to obey them in all things lawfull and in the Lord. f Fifthly, to shew themselues thankefull to their parents, by helping them, if neede require, with their goods or g seruice. Sixthly, to hearken to their parents h instructions, counsailes, admonitions and rebukes, and to beare with meekenesse and loue their chastizements and i corrections. Seuenthly, to be contented and willing to bee ruled by their parents in matters of importance, as k marriage. Eighthly, to preserue their parents goods, good name, and all that belongs vnto them. And finally, to loue and respect those who are neere and deare to their parents, for their sakes.

§. Sect. 7 The duties of masters and seruants.

The duties of masters and mistresses towards their seruants, are, first, equity and moderation, both in their commandements, which ought to be lawfull, possible to them, profitable, proportionable to their abilities, and on the Sabbath necessary; and also in their gouernement, which ought to be mixed with loue, and sustaining the place of parents, to vse them as children, as brethren in Christ, and children of the same Father, and as fellow-seruants of the same heauenly Lord and Master. Secondly, they must vse towards them bounty, and liberally reward their well de∣seruing, both by suffering them to thriue with them whilst they are in their seruice, by preferring and rewarding them when they depart vpon good tearmes and after a lawfull manner; and by esteeming them after they are departed, as their friends. The duties of seruants towards their gouernours are, First, that they loue them; and out of this loue, tender their credit and welfare, and beare all good affection to their children and friends. Secondly, a that they reuerence, honour and feare them. Thirdly, that they b submit themselues to their commandements, and o∣bey them in all things in the Lord; and also to their c corrections and chastizements. Fourthly, that they be diligent and painefull, not idle and slothfull. Fifthly, faithfull and true, doing their worke not with eye-ser∣uice, but as well when their gouernours are absent as present. Sixthly, that they be quiet and patient, being reproued, and not stubborne, giuing one word for another. Seuenthly, that they bee secret, and not disco∣uer their masters secrets. Eighthly, that they bee thrifty, respecting in all things their masters profit, and not riotous and wastfull; And lastly, that they bee ready to please them in all things lawfull or indiffe∣rent.

§. Sect. 8 The duties of Ministers and people.

And so much for the duties of superiours and inferiours in the family. Publike gouernours and their inferiours, are such as are in the Church or Common wealth. In the Church, superiours gouerning, are the

Ministers, and inferiours gouerned, are the people committed to their charge. For Ministers are the spirituall fathers of the people, being the ordinary meanes of begetting them, and of their regeneration and new birth, by the immortall seede of Gods Word; and the people are their children, begotten vnto God by their Ministery. The which should mooue the Ministers to carry themselues towards their flocke, as it be∣commeth fathers, in all loue, care, vigilancie, diligence, in prouiding for the good of them by all meanes, especially the spirituall good of their soules, as they desire to haue the honour, reuerence, and respect, which is due to fathers; and the people to performe all duties of children towards their Ministers, louing, reuerencing, and obeying them in all things ap∣pertaining to the good of their soules, as they desire that they should re∣ceiue from them the priuiledges of children, and the benefit of their Mi∣nistery, for their regeneration and new birth. The speciall duties of Mi∣nisters respect either their Ministery, or their life and conuersation, in both which, they are to goe before the people, both in doctrine and holy example. In regard of his Ministery, he is to preach the Word of God truely, sincerely, diligently, and powerfully, in season and out of season, respecting herein the performance of his owne duty to the glory of God, and the a furtherance of his owne saluation, and the good of the b people committed to his charge. In his life he ought to bee an c example vnto his flocke. Vnto which is required generally, that his life be d blamelesse, and more specially, that it be in respect of God, e holy and religious, in respect of his neighbours, iust, charitable, meeke, courteous, and liberall; and in respect of himselfe, f sober, temperate, chaste, and modest. The speciall duties of the people towards their Ministers, are first, that they g loue them dearely. Secondly, that they haue them in h high reuerence and esteeme for their workes sake. Thirdly, that they i submit themselues to their Ministery, and obey them. Fourthly, that they k allow them libe∣rall maintenance.

§. Sect. 9 The duties of Magistrates and subiects.

In the Common-wealth politicall duties to bee performed, are either common to all the members of this body, which is, that they l loue their countrey, and preferre in their iudgements, desires and indeuours the good of it, before the good of all others, or of themselues; or the speciall duties of superiours and inferiours, as the supreme Soueraigne and Ma∣gistrates, or subiects and people. The generall dutie of the former is, that as they desire the honour of parents, m so to carry themselues in all things as fathers of their countrey and subiects. The speciall duty of Soueraigne Princes, is the good, lawfull, and commendable exercise of his soue∣raigne power, especially in making good Lawes, and seeing them duly executed; in creating and making good Magistrates of State, and con∣taining them in their duty; in shewing mercy vnto those whom they may lawfully pardon, being obnoxious to the rigour of the Law, and Iustice towards those, who by the Lawes of God and the Common-wealth ought to die. In hearing of causes of great importance, which respect the good of the Common-wealth, and of particular persons, especially of high and last appeales; in waging warres, and concluding peace, so as they may be iust, profitable, and safe for their Countrey. In all which, hee is to aime

chiefly at Gods glory, and the good of the Church and Common-wealth. Which duties that he may performe, he must be qualified and furnished with many excellent vertues; as a piety, religion, and the true feare of God; b Iustice, c clemency, d bounty and liberality, e wisedome and lear∣ning, f fortitude and courage, g temperance and sobriety, h chastity, i mo∣desty, and humility. The speciall duty of Magistrates is, that in executing of their office, they conscionably labour to aduance the glory of God, the honour of their Soueraigne, and the good of the whole Common-wealth, and of all the particular members of it. Vnto which these vertues are re∣quired in them, that they be men of ^k courage, fearing God, louers of iustice, haters of wrong and all euill, faithfull and true, free from coue∣tousnesse, and haters of bribes and rewards, wise and prudent, iust and vnpartiall, hauing in iudgement no respect of any mans person. The spe∣ciall duties of subiects towards their Soueraigne, are first, a singular loue of them, approoued by their speciall care of their safety, by their high esteeme of them, and frequent and feruent prayers for them. Secondly, to honour and reuerence them as the supreme gouernours vnder Christ, ouer all persons, and in all causes. Thirdly, to be obedient and subiect vn∣to them in all things lawfull, and that in the Lord, and for conscience sake. Fourthly, to be seruiceable and helpefull vnto them, both with their bo∣dies and states. The speciall duties of the people towards their Magi∣strates are, to loue and reuerence them as Gods deputies, to submit them∣selues to their lawfull Commandements and punishments, and finally to be thankefull vnto them, and ready with all chearefulnesse to allow vnto them such stipends and fees, as are due for their maintenance.

CAP. XII.

Of the duties required in the sixth Commandement.

§. Sect. 1 Of the summe of this Com∣mandement: And of anger and hatred.

IN the foure following Commandements are all those com∣mon vertues and duties required, which concerne all our neighbours in generall, and all the contrary vices and sinnes forbidden; all which concerne either their person and life, or the adiuncts belonging to them, as their chastity, goods and fame. Those vertues and vices which respect the person and life, are inioyned or forbidden in the sixth Commandement, in these words, Thou shalt not kill; which hath precedency before the other, because the person and life are of greater worth and excellency then the adiuncts that apper∣taine vnto them. The summe whereof is this, that wee in all our thoughts, words, and deedes, imbrace all vertues, and performe all duties which tend to the good of the person, and preseruation of the life, both of our neighbours and our selues, and flee the contrary vices and sinnes, whether they be inward or outward. And these are either the rootes and foun∣taines from whence the rest doe spring and flow; as anger and hatred; or the fruits and streames which arise and issue from them. The first duty commanded, is iust anger against the sinnes of our neighbours and our selues; vnto which is required, that it arise from iust causes, and be directed

to good ends, that it be in a lawfull manner and measure, and continue a fit and conuenient time. And heereunto are required as the meanes of it, patience, long-suffering, and mildnesse, goodnesse, slownesse to anger, and readinesse to forgiue. The contrary vice whereof is heere forbidden, of which I will not heere speake, hauing written largely of it in another place. The second vertue commanded, is an holy hatred of our owne and our neighbours sinnes, which is alwayes ioyned with the loue of the per∣sons. Now the fruits of holy and iust anger and hatred, are to a passe by an offence, b freely to forgiue wrongs and iniuries, and euen to forget them; and to requite c good for euill to those who haue wronged vs, by d helping and e praying for them; and finally, to vse all f humanity and courtesie towards all men, acquaintance and strangers.

§. Sect. 2 Of the inward duties and ver∣tues heere re∣quired

Other more speciall fruits may be distinguished, according to the dif∣ference of persons towards whom they are referred. As first, if our neigh∣bours are in prosperity, we are not to enuie them if they bee our superi∣ours, nor to emulate them being our equals, nor to disdaine them being our inferiours; but contrariwise, g wish vnto them all good things which we haue, or they want, and congratulate their well-fare, and communicate with them in our h reioycing at their happinesse. If they be in aduersity, we are not to contemne, or to bee hard-hearted towards them, much lesse to reioyce at their euils and miseries, but to take i pitty and com∣passion on them, and according to our ability, to shew mercy vnto them. Vnto these vertues and duties wee may adde k Christian friendship in the Lord, which ought to be sincere and constant l Christian charity, wherby wee loue our enemies for the Lords sake, m placablenesse and desire of reconciliation, abstayning from all enmity, open hostility, and secret grudge; n a desire and forwardnesse to preserue friendship betweene others, and to restore it being dissolued, by making peace and amity. Toward those which are vnder our power, we must abstaine from all o cru∣elty, backed either with our authority or might, and vse all p clemency towards them, as much as will stand with their good; and contrariwise, from indulgence and fond cockering, not bearing with their sinnes, for foolish loue to the parties, but vsing due and necessary seuerity, when vices can no otherwise bee reformed and amended. Vnto those who dwell in the same society, wee are to vse concord and peaceablenesse, to which purpose we must resist the beginnings of contention, take away the occa∣sions, and sometimes depart from our owne right, to preserue or re∣deeme peace. And towards strangers, our dutie is to vse good hospita∣lity, especially to the poore and harbourlesse. Finally, as wee are to preserue our neighbours person and life, by performing all these inward duties vnto them, so are wee to shew the outward signes of them in our countenance, eyes, gesture, and voyce, which must be so milde, sweet, and gracious, that they promise to the beholders and hearers nothing but hu∣manity, brotherly loue, and good will.

§. Sect. 3 Of outward duties here re∣quired, respect∣ing the person of our neigh∣bours.

The outward duties, tending to the preseruation of our neighbours person and life, respect our words or deedes. In respect of the former, there is required, that wee haue a peaceable tongue, which speaketh all good and no euill, to and of our neighbours. Vnto them, wee must vse

louing and courteous speeches, and abstaine from all brawling and scol∣ding, rayling and reuiling, scoffing and scorning, vnchristian menacings towards inferiours, and murmuring towards superiours; and cursings and imprecations towards any man. And of them, we must not behind their backes vse tale-bearing, and slandering, nor lend our eares to those who offer these wrongs vnto them. In respect of our deeds, all our workes and actions must tend to the preseruation and defence of our neighbours life and person, but especially of his immortall soule, which ought, as it is most precious in it selfe, so to be most deare vnto vs. In which regard, we must omit no duty which may defend and preserue the life and person of our neighbours, when we can and may lawfully performe it. We must not by our negligence leaue any thing vndone, nor by our wilfulnesse doe any thing whereby they may be indangered. Neither must we commit any act which tendeth to his hurt and hazard. But we must haue peaceable hands, and not in time of peace, quarrell and fight; and innocent hands, free and cleane from blood, neither hurting and wounding the body of our neighbours, nor killing and taking away his life; but contrariwise we must be beneficent, and in all our actions doe them all good; vsing huma∣nity and mercy to all, and brotherly loue and kindnesse towards those who are of the houshold of faith.

§. Sect. 4 Of the duties which we owe to our neigh∣bours soule.

The duties which tend to the preseruation of the life of our neigh∣bours soule, are either naturall or spirituall. In the former respect wee ought to preserue their liues, in cheering and comforting them by our sweete and Christian conuersation; and not vniustly offer vnto them any occasion whereby they may be vexed and grieued. In respect of the latter, we are not to hinder by any meanes the saluation of others, nor to be any wayes an offence vnto them, neglecting their saluation, as though it were a thing not belonging to vs; but contrariwise, vse all good meanes where∣by they may be wonne to Christ, edified in their most holy faith, and fur∣thered in the way of holinesse and righteousnesse, which will bring them to euerlasting happinesse. To which end, we must not commit any act whereby we may be scandalous vnto another, and a cause of his sinne, ei∣ther by a prouocation, b euill counsell, or c bad example; but contrary∣wise performe cheerefully all duties belonging to the communion of Saints e in spirituall things, as mutuall f obseruation one of another, g in∣structing the ignorant, confuting, conuincing and reclaiming him that er∣reth, that he may be sound in the faith, admonishing and h exhorting the negligent and backward, i reproouing those that offend, k comforting the comfortlesse; and l shining before all in the light of a good life and holy example.

§. Sect. 5 Of duties be∣longing to our owne persons.

Besides which duties which we owe to our neighbours, there are diuers others required in this Commandement, which are to bee performed to our selues, for the good, preseruation, and defence of our persons and liues, and especially for the saluation of our soules. In respect of our bo∣dies and liues heere is required, that wee vse all good and lawfull meanes whereby our health may be preserued, as temperance and sobriety in diet, moderate sleepe and labour, honest and moderate recreations of body and minde, cheerefulnesse and honest ioy, reioycing in the fruition of

Gods blessings; or if it be lost and impaired, whereby wee may recouer it, as good diet, physicke, &c. Secondly, that we by all good and lawfull meanes preserue our safety, by auoyding vnnecessary dangers, or recouer our selues out of them, if we be falne into them; by repelling grosse iniu∣ries, and auoyding causlesse quarrels, and all other meanes, whereby our liues are needlesly hazarded. But aboue all, heere is required, that we earnestly indeuour in the vse of all good meanes which may further the saluation of our soules, and auoid the contrary whereby it may be hin∣dred. The which must not be delayed, nor posted off from time to time, as it is the practice of those, who from day to day deferre their repentance; but we must first seeke the Kingdome of God and his righteousnesse, both in order and time, giuing it the precedencie; and also in degree, more ear∣nestly in our iudgements esteeming, in our affections imbracing, and in our practice seeking and labouring after the meanes of our saluation, espe∣cially our effectuall calling and conuersion, our iustification by a liuely faith, and sanctification vnto holinesse of life, then in any thing in the world besides; yea contemning and reiecting all earthly pleasures, profits, and preferments, as vaine and vnprofitable in comparison of them. And with the like care and indeuour, we must auoyd all meanes whereby our saluation may be hindred, especially sinne, which is the bane of the soule, and not giue way to the committing of it wittingly and willingly, though for hire, the whole world were offered vnto vs, the gaine whereof, will in no sort recompence the losse of our soules, as our Sauiour telleth vs. Or if we be ouertaken with it, and by the law of our members, warring against the law of our mindes, be led captiue vnto sinne: our next care must be, not to lye in it, no not for an houre, but to rise out of it speedily by vnfained repentance, and by humble confession and earnest suite for pardon and re∣mission, seeke reconciliation with God through Iesus Christ.

CAP. XIII.

Of the duties required in the seuenth Commandement.

§. Sect. 1 The summe of the seuenth Commande∣ment▪ The du∣ties which it inioyneth, and vices which it forbiddeth.

THe three following Commandements respect the adiuncts of our neighbours persons: for after that God had prouided for the life and person of our neighbour and our selues (which is the chiefe and principall) in the former Commandement he descendeth downe lower, to make prouision for the good, and preseruation of all that belong both vnto them and vs. And these are either internall or externall: internall, as the chastity and purity of our owne, and our neighbours persons, in the seuenth Commandement: ex∣ternall, as the preseruation of propriety in goods in the eighth, and our owne and neighbours good name in the ninth. Next vnto the Com∣mandement that respecteth life, the seuenth Commandement which pro∣uideth for the chastity and purity of the person, hath place, as comming neerest vnto life in worth and excellency, and to bee preferred before all outward things, either goods or good name. For if the persons of men bee vnchaste, and defiled with vncleane lusts, then must also marriage,

which is the fountaine of life and generation, be defiled; and from such a fountaine what can spring, but an vncleane and filthy life, which is not to bee preferred before death it selfe? And therefore next vnto the preser∣uation of our liues, our chiefest care must bee to preserue our chastity and purity, which is the very life of our life, and without which, it would bring no true ioy or comfort vnto vs. The which, the Lord requireth of vs in the seuenth Commandement, in these wordes; Thou shalt not com∣mit adultery. In which words, the Lord forbiddeth all vncleane lusts, with all the meanes and signes of them, and also that wee should bee ac∣cessary vnto the vncleannesse of others; and contrariwise commandeth the preseruation of our chastity and purity, with the meanes and signes of it, and also, that as much as in vs lyeth, wee prouide for the chastity of our neighbours. Now this chastity is either inward in the soule and heart, or outward in the body. First then, wee must preserue the inward chastity of the soule, from all motions and passions of vncleane lusts, and vnlawfull concupiscence of the flesh, which is the adultery of the heart, that our Sauiour condemneth, and that concupiscence of the flesh, and euill concupiscence, which the Apostles forbid. Neither is all concupiscence euill and to bee condemned; for that is lawfull, whereby we desire the pro∣pagation of mankinde by naturall generation, being Gods ordinance, and inioyned in the state of innocencie; if it bee neither immoderate, immodest, nor vnseasonable. Secondly, wee must preserue our outward chastity, and possesse our vessels in holinesse and honour. Vnto which is required the chastity of our eyes, containing them from beholding wan∣ton and vncleane obiects; of our eares, stopping them against all rot∣ten, corrupt, and filthy communication; of our tongues, restraining them from all beastly and bawdy speaking; and of our actions, abstai∣ning from all acts of vncleannesse, wanton and vnchaste pleasures. And thus we are to preserue our chastity, either in single life, which is the gift of continency and pure abstinence, both from vncleane lusts, and also from marriage; or in wedlocke, vnto which is required coniugall fidelity, the moderate, modest, and seasonable vse of the marriage bed; and pure ab∣stinence, vpon necessary and iust occasions, as in time of absence, and of the womans separation, or that vpon fit occasions we may wholly giue our selues to fasting and prayer.

§. Sect. 2 The meanes of preseruing chastity.

But whosoeuer would thus preserue their chastity, they must bee no lesse carefull to vse all good meanes of it, and to shunne the contrary meanes and occasions. As first, they must begge it of God by prayer, seeing it is his gift alone. Secondly, they must haue no society and fami∣liarity with the vnchaste and filthy, wanton and effeminate, drunken and gluttonous persons; but keepe company with those who are so∣ber and chaste, modest and temperate. Thirdly, they must vse the pre∣seruatiues of chastity, as sobriety, which consisteth, as it is heere consi∣dered, in moderating the delights of the taste, in the temperate vse of diet, and abstinence from gluttony and drunkennesse, or the excessiue drinking of wine and strong drinkes; and also of the sight, in abstai∣ning from vnchaste and immodest obiects, as beautifull and wanton persons, obscene pictures, vnchaste and wanton Enterludes, Playes, and

Bookes. Secondly, diligence and painefulnesse in our callings and ho∣nest labours, not giuing way to idlenesse and sloth; vigilancy and absti∣nence from immoderate sleepe; and finally, modesty in our eyes and coun∣tenance, in our speeches and communication, in our gesture and gate, and in our habit and attire. Which meanes if wee finde insufficient for the preseruing of our soules and bodies in purity and chastity; then are we called of God, to vse the lawfull remedy, which is the holy and honest estate of marriage, that we may liue chastly in wedlocke, when we cannot doe it in single life.

§. Sect. 3 Of the duties which are re∣quired in the right getting of our goods.

THE eighth Commandement, expressed in these words, Thou shalt not steale, inioyneth vs to preserue and increase by all good meanes, as much as in vs lieth, our owne and neighbours good, respecting goods and possessions; and not only forbiddeth all those vices and sinnes whereby they are any way hindred or impaired, but also requireth all vertues and good duties, whereby they are preserued and aduanced. And these du∣ties are either more generall or speciall. The generall duties stand in these degrees. First, that we be not hurtfull to our neighbours, in hinde∣ring or impairing their estate, by doing them any wrong or iniury; or if we haue, that we make them satisfaction and amends. Secondly, that we preserue, as much as in vs lieth, our owne and neighbours goods from all waste and dammage. Thirdly, that we be beneficiall and helpfull to all, as farre as we are able, and their necessity requireth, and imploy our goods as we ought, to our owne and others good. The speciall duties respect either the iust and honest possession of our goods, vnto which is required that we both get and keepe them in a good manner, & by iust and lawfull meanes; or the lawfull and laudable vse of those goods, which wee haue thus lawfully gotten. Vnto the iust getting of our goods, foure vertues are required. First, that we doe not immoderately loue money, which is the roote of all euill, nor set our hearts vpon riches and the earthly Mammon. Secondly, contentednesse with that condition, which God in his wise, iust and Fatherly prouidence hath alloted vnto vs; for discontent disposeth men to couet and seeke more then is needefull, though it be by vnlawful meanes; to which vice they make themselues subiect, who haue not learned to liue within their compasse. Thirdly, a moderate desire of such things as are necessary and conuenient, both for our owne mainte∣nance according to the necessity of nature, person and state; and also for the reliefe and benefit of others, and that both for priuate persons, and publike seruice of Church and Common-wealth. The which desire ought on the one side to bee free from a Frier-like affection of pouerty, and on the other side, from couetousnesse and ambition, whereby men setting their hearts immoderately vpon earthly profits and preferments, doe resolue that they will compasse them by what meanes soeuer, good or bad; and make all possible haste to atchieue their ends; hauing, after they haue much, an insatiable desire of obtaining more. Lastly, a moderate, prouident and wise care to prouide those things which are cōuenient and necessary for vs and those that belong to vs, by honest and lawful meanes; so that we be neither carelesly improuident, nor vexe and turmoile our

selues with an immoderate, diffident and carking care. And these are the things which are required inwardly in our owne hearts and affections vnto iust getting of our goods. Now goods are thus gotten either with∣out contract, and that either by our selues, or receiued from others. By our selues either accidentally, as by finding things lost, the owners being vnknowne, though diligently enquired after, or ordinarily by our honest and painefull labour in a lawfull calling. Or else they are gotten in law∣full contracts, the general rule whereof is this, that in all our dealings, bor∣rowing and lending, buying and selling, letting, setting, taking and hi∣ring, &c. we behaue our selues vprightly without dissimulation or guile, as in the sight of God, obseruing in our words, truth; in our promises, faith∣fulnesse; in our deedes; iustice; and in all things keeping a good consci∣ence towards God and men, not dealing deceitfully with any, nor vsing any fraud for the getting of our goods, either in respect of matter or manner, quantity or quality, or any other vniust meanes whatsoeuer. Or if we haue failed in any of these, and gotten any goods by fraud and de∣ceit, we must repute it no better then theft, and therefore hold our selues bound to make restitution vnto those whom we haue wronged; or in case they cannot be found or knowne, vnto the poore or Church, or good vses; without which we can neuer approue our repentance for these sinnes to be found and sincere, so as it will be accepted of God, and bring comfort vnto our owne soules.

§. Sect. 4 Of the duties which respect the right vse of our goods.

And these are the duties which we ought to performe, in respect of the lawfull getting and possessing of our goods; the duties which concerne the right vse of them, respect either our selues, which is the lawfull & comfor∣table fruition of them; or others, which consists in the free and wise com∣munication of them. Concerning the former, hauing iustly gotten goods into our possession, we are comfortably to inioy them, as the good gifts and blessings of God; vnto which, two vertues are required; First, that (shunning niggardlinesse, which keepeth men not onely from the com∣municating of their goods to others, but also from inioying them for their owne benefit, committing therein a double theft) we doe imbrace parsimonie, which consisteth in the honest sauing and sparing of our goods, that they be not idlely and vnprofitably wasted and spent. Second∣ly, that auoiding wastfulnesse, and misspending our wealth to vses either dishonest or aboue our meanes and ability; wee doe imbrace frugality, which consisteth in the discreete, sober and moderate spending of our goods, according to our calling and ability, to profitable, charitable and needefull vses, in which this rule is to be obserued, that our expences in some reasonable good proportion, be lesse then our commings in. To the free communication of our goods to the benefit of others, two other vertues are required. First, that shunning couetousnesse and hardharted∣nesse, which depriueth vs of all pitty and compassion towards those that are in want, we doe imbrace bounty and liberality, whereby wee com∣municate our goods willingly and cheerefully vnto those that neede our helpe. And secondly, that auoiding prodigality and riotous wastful∣nesse, wee doe imbrace iustice and equity, giuing onely our owne, with∣out wronging others, and in such a discreete proportion and mode∣ration,

that we dry not vp the fountaine of our beneficence, so as wee cannot bee helpefull to our selues or others. Now this free communica∣ting of our goods, is either for a time by a lending, or for euer by giuing, either publikely to good vses, b ciuill or c ecclesiasticall; or priuately, as by bestowing benefits vpon them who haue well deserued, or by d gi∣uing almes, and relieuing the necessities of our poore brethren, of which I haue intreated more fully in another place.

§. Sect. 5 Of truth, which is re∣quired in the ninth Com∣mandement.

THE ninth Commandement is expressed in these words: Thou shalt not beare, or vtter a false, or vaine testimony against thy neighbour. Where∣in is commanded, that wee should thinke and speake concerning our neighbours, both that which is truth, and also that which is charitable, ten∣dring his and our owne credit and good name; and auoiding all speech which is false and vncharitable, especially such as tendeth to the reproch and diffamation of our selues and our neighbours. And consequently, here is commanded the preseruation of truth amongst men, and of our owne and neighbours fame and good name. Now this truth is an agree∣ment and conformity of our speech with our minde, and of our minde, with the truth of the things themselues; the which in all our speech is religiously to be obserued, and all falshood in speech to be auoided, whe∣ther we speake that which is false, or the truth falsly, and with an intent to deceiue, whether it be in iest, or in earnest, either to helpe our neigh∣bour with an officious lye, or to hurt him with a pernicious lie. The man∣ner how the truth is to be professed, is first, that we doe it freely and cha∣ritably, simply and with discretion; auoiding in the excesse, vndiscreete and vnseasonable profession of the truth, to the vnnecessary hurt or dan∣ger of our selues or others; and in the defect, the denying or betraying of the truth, out of feare or any sinister respect; as also a double and de∣ceitfull tongue. The meanes of this truth are to be carefully vsed of vs, which are, First, to know it; to which end we must be louers of it, and do∣cible and teachable in learning and conceiuing of it, and not voluntarily affect ignorance, nor imbrace vntruth out of vaine credulity. Secondly, we must preserue and maintaine it, vsing to this end constancie and sted∣fastnesse in the truth, and shunning vnconstancy and pertinacie in er∣rour. Thirdly, profitable speech tending to Gods glory and our neigh∣bours good, both spirituall, as tending to his edification, and tempo∣rall, seruing for his honest delight and profit. Fourthly, that wee vse the meanes of entertaining profitable speech, as affability and pleasing com∣munication, and the remedy against vnprofitable speech, which is taci∣turnity and seasonable silence. And contrarywise, we are to auoide all speech which is either vaine or hurtfull, tending to Gods dishonour and our neighbours hurt; as all rotten and infecting communication, scurri∣lity, taunts and disgraces, counterfeite complements, morosity, vaine babbling, and smothering of profitable truth by silence.

§. Sect. 6 Of the preser∣uation of our neighbours good name, & the meanes of it, respecting our inward disposition.

The meanes of preseruing our owne and our neighbours fame and name, is to haue an inward disposition vnto it, and an high esteeme and great regard of it. And secondly, an outward professsion of the truth concer∣ning our neighbour, ioyned with charity and discretion. The inward dis∣position

is a true care of our owne and our neighbours fame and credit, with the fruits of it, whereby wee tender our owne and their good name, out of true loue and charity. The fruits of which care are referred either to the fame it selfe, as to reioyce in it, if it bee good, and sorry, if it be bad; or else to our hearing, iudging and reporting of our neigh∣bour. In respect of hearing, wee are not willingly to heare rumours and reports, tending to the infamie of our neighbours, but to repell talebearers; and contrariwise, with all readinesse to heare their praises and commendations. In respect of iudging, we are to be charitable; and to shew it by the fruits thereof, in not being suspicious, and in repres∣sing the vniust suspicions of others; in not beleeuing, or determining any thing rashly against our neighbour; and in interpreting good things well, and doubtfull things in the better part. In respect of reporting, we must report no ill of our neighbour, though it be true, vnlesse it bee in charity, when as it is either profitable for the party of whom we speake, that hee may be reformed; or for the party to whom we speake, for the preuention of danger intended, or infection like to ensue by his compa∣nie, or else necessarie for our selues, when as silence will make vs guilty of his fault.

§. Sect. 7 Other duties respecting our outward pro∣fession.

And these are the duties which respect our inward disposition: now of those which concerne our outward profession; in which respect, our testimonie of our neighbour, must bee both true and charitable; and neither false simply, nor in shew of words true, but false in sence; neither yet vncharitable and malicious; all which ought to bee ob∣serued of vs in all our testimonies, both publike and priuate, being ready in all things, and at all times, to professe the truth concerning our neighbour, with charity, both in respect of his vertues, which (as iust occasion is offered) we ought to acknowledge and commend, both in his presence and absence; and also his vices, which wee are to tell him of before his face, and not suffer sinne to rest vpon him; and not to make mention of them behind his backe, but vpon necessity, as to those that may helpe to reforme him, or to those who may bee hurt or corrupted by his company or example, that they may, taking warning hereby, escape these dangers. And contrariwise wee ought to auoide flattery, wherein wee may offend in respect of the matter of our speech, as when wee praise men for their vices; or the manner, in commending, either fainedly or aboue measure; or the end, either seeking our owne profit like parasites, or the hurt of the party whom wee flatter. And on the other side wee must shunne euill and cursed speaking, which any wayes tendeth to the impay∣ring of our neighbours credit and good name. The which is vsed ei∣ther in his presence, by reuiling and contumelious speaking; by deri∣ding and scorning him; or in his absence, by whispering or talebearing, slandering and backbiting.

§. Sect. 8 Of the preser∣uing our owne good name.

The duties which euery man is bound to performe vnto himselfe, are, first, a care to procure and preserue his good name and credit, and se∣condly, that he giue a true testimonie of himselfe. Our care to procure and preserue our good name, consisteth in vsing the meanes whereby

it is gotten; as glorifying God, seeking his kingdome and righteous∣nesse, walking vprightly, being such as wee would seeme to bee, and in keeping a good conscience. And also in auoiding the meanes, both of vaine-glory; as seeking to please men more then God; hypocrisie, seeking commendation by vanity and vices, louing of flatterers; vsu∣all censuring of others, attempting matters aboue our ability and gifts. And also of infamie, which either arise from our selues, as all sinnes both open, with all apparances of them, and secret, which God to our shame will bring to light; or else from others, as all disgrace∣full lies, slanders, and opprobrious speeches, against which we ought (especially if wee be publike persons) to defend and maintaine our cre∣dit and good name. The true testimonie of our selues is either con∣cerning good; which if it bee true, wee must vpon iust occasion con∣fesse it with modestie to Gods glory; or if false, with modestie and humility to denie it; or else concerning euill, which if it be true, we must confesse it both to God with earnest desire of forgiuenesse, and also to man, when by our confession wee may aduance Gods glory, and either our owne or our neighbours good; or if it bee false, that wee constantly deny it. Contrariwise wee are by this Commande∣ment bound to shun the contrary vices to these vertues; as to deny the good things in vs to Gods dishonour that gaue them, and to speake more basely and meanely of our owne gifts and good parts then there is cause, or then that which wee truly conceiue, either to auoide boasting, which is no better then a modest lie; or to draw commen∣dations from others, which is counterfaite modesty, and a cunning kinde of arrogancy. And also on the other side, vaine and false boast∣ing, wherein wee may offend, either in respect of the obiect, in boast∣ing of that which is not good, but euill, or being good, is not in vs at all, or at least in that measure which wee assume vnto our selues. Or else in respect of the ende, as when wee speake of the good things in vs, or done by vs, for our owne glory, especially when it is ioyned with neglect of Gods honour, or the disgrace of others, or else for our gaine and aduantage. Or finally in respect of euill, when out of pride and selfe-loue, wee deny that euill which is truly affirmed, or affirme that euill of our selues wich is false, to gratifie others, or to picke a thanke.

§. Sect. 9 What is re∣quired in this Commande∣ment, to wit, originall righ∣teousnesse, and spirituall Con∣cupiscence.

IN the former Commandements, as we haue shewed, the Lord for∣biddeth all externall sinnes both in word and deede, together with the internall sinnes of the heart commited against our neighbours, which are ioyned with consent of the will, and commandeth the con∣trary vertues: and now in the tenth and last Commandement, that hee might shew his Law to be spirituall, and of such large extent, that no∣thing, no not the least motions or first thoughts are exempted, and out of the reach of it, hee requireth the inward purity of the minde and imaginations, thoughts and intentions, heart and affections; and the rectitude, orderly and iust gouernement of them all for our owne and our neighbours good: and contrariwise condemneth and forbid∣deth,

not onely those grosse kindes of concupiscence and lusts of the flesh, which are ioyned with consent of will, but euen the first and least moti∣ons of euill concupiscence, which goe before consent, which are the rootes, seedes, and fountaines of all other sinnes, as all euill thoughts, in∣clinations and desires which are repugnant with charity; yet thought of most, to be no sinnes, and free from the censure of law, the which the Pa∣pists doe stifly defend, making this concupiscence and lust after baptisme to bee no sinne. Now this purity of minde and heart here required, consisteth of two parts, originall righteousnesse, and perfect loue of our neighbours and our selues, and the concupiscence of the Spirit. Originall righteousnesse, is both a cleanenesse from all vnrighteousnesse, and euill concupiscence against our neighbours, and a disposition and pronenesse to all the duties of charity; the which righteousnesse, the Lord hauing in our first creation planted in our natures, doth iustly require it of vs in his Law, though by our fall in the loynes of our first parents we haue lost it, and can neuer attaine vnto it in any perfection. Yea, he doth it not onely in iustice towards all, but also in mercy towards his elect, to this end, that seeing hereby their vnrighteousnesse, corruption and misery in themselues, they might bee forced to renounce themselues and their own righteousnesse, and flee vnto Christ, that both they might be clothed with his righteousnesse, and by his Spirit be renewed according to his I∣mage, in wisdom, holines and righteousnes. Contrariwise, here is forbid∣den euill concupiscence, which is either originall concupiscence, or sin, as it is referred against our neighbours; the which is that habituall corrupti∣on of our natures, and that euill inclination and pronenesse to lust against our neighbours, contrary to the Law of God: or actuall concupiscences, which are euill motions in our mindes and hearts against our neighbours, both hurtfull and foolish; which motions are either euill phantasies and thoughts of the minde, or euill affections and perturbations of the heart; all which inclining men to euill, are repugnant to charity.

§. Sect. 10 Of the Spirit lusting against the flesh.

The spirituall concupiscence here required containeth the good mo∣tions of the Spirit, and the lusting of the Spirit against the flesh. The good motions of the Spirit, are righteous & charitable cogitations in our mindes concerning our neighbours, and like affections in our hearts to∣wards them, which are to be imbraced and nourished in vs; and contra∣riwise, euill thoughts are to be shunned, which either are cast into mens mindes by the diuell, and are called his suggestions; or arise from origi∣nall corruption and habituall concupiscence; and both of them either sleeping or waking. The lusting of the Spirit against the flesh, whereby we fight against our corruptions, and crucifie the flesh with the lusts there∣of, is here also commanded, and to be intertained and imbraced of vs. Of which I haue written more fully in another Treatise.

§. Sect. 11 Of the meanes inabling vs vnto the obe∣dience of this Commande∣ment.

The meanes whereby we may be enabled to yeeld obedience to this Commandement, are of two sorts, first, such as tend to the attayning and preseruing of the purenes of the heart, which are, First, to walke with God, seeking to approue our hearts vnto him, who searcheth and trieth as well our secret thoughts and inclinations, as our outward words and actions. Secondly, to obserue and watch ouer our hearts and senses, that no e∣uill

concupiscence doe arise in vs, or enter into vs, or if they doe arise, or be suggested, that we doe not admit them, or forthwith extinguish and quench them. Secondly, to watch ouer our selues, that no euill concupis∣cence do arise in vs, or enter into vs, to which end a twofold care is need∣ful, 1. When we are awake, to keepe our minds occupied in good and holy meditations, and exercised about lawfull things, not suffring them to be idle, or to wander about things vaine & vnlawful. 2. When we are to sleepe, that we commend our soules into the hands of God, desiring him to keep them safe from tentations, and pure from concupiscences. Thirdly, to obserue and guard our sences (especially our sight) by whose ministe∣ry the obiects of concupiscence are represented to the minde. Fourthly, that we put on, and keepe fast buckled vnto vs the whole spirituall Ar∣mour of God, which is mighty to cast downe imaginations, and to sub∣due euill thoughts. And finally, that we frequently vse feruent and ef∣fectuall prayer vnto almighty God, that he will assist and gouerne vs with his holy Spirit, against all ten∣tations and suggestions of the di∣uell, the world, and our owne flesh.

Notes

• Psal. 34. 14. Esa. 1 16. 1. Pet. 3. 11. Eph. 4. 22, 23, 24
• Duo sunt genera mandatorum, in quibus clauditur tota iustitia, &c. Ad Celantiam.
• Innocentiae im∣primis funda∣mentum pona∣tur supra quod facil••us possit ar∣duum culmen iustitiae erigere. Hieron. ibid.
• In quouis propo∣sito, in quouis gradu, aequale peccatum est, vel prohibita admit∣tere, vel iussa non facere. ibid.
• Luk. 1. 74, 75.
• 1. Tim. 2. 2. & 6. 11. Eph. 4. 24.
• Tit. 1. 8. & 2. 12.
• 2. Pet. 1. ad 10.
• Pietas quid aliud est quam Deum pura mente cole∣re, quae alio no∣mine latria nun∣cupatur. Ad fra∣tres in Eremo. Serm 24. Primò amare Deum gratis, haec est pietas, &c. Aug. de Temp. Serm. 234. Mat. 4. 10. Deu. 6. 13. & 10. 20.
• Deut. 6. 5.
• Mat. 22. 37.
• Luk. 10. 27.
• 2. Pet. 1. 3.
• Daquod iubes, & iube quod vis.
• Mat. 6. 33.
• Mat. 6. 38.
• Act. 5. 29.
• Hos. 6. 6. Esa. 58. 3, 6. Mat. 12. 1, 2. &c. Leuit. 24. 9. Exod. 29. 33.
• Psal. 4. 6.
• 1. Tim. 6. 6.
• 1. Tim. 4. 8.
• Psal. 37. 16.
• Rom. 8. 28.
• Ephe. 1. 4.
• Luke. 1. 74. Col. 1. 22.
• Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18.
• Heb. 12. 14.
• Rom. 21. 1.
• 2. Cor. 7. 1.
• 2. Pet. 3. 11.
• Deut 10. 20. & 13. 4. Ios. 22. 5.
• Act. 13. 23.
• Psal. 17. 3.
• Psal. 119, 33, 34.
• Pro. 13. 4.
• Psal. 119. 6. Col. 110. Heb. 13. 18.
• Psal. 63. 8.
• Ios. 24. 15. Ruth 1. 16.
• Act. 21. 13.
• Act. 20. 23, 23,
• Mat. 26. 33, 34.
• Phil. 4. 13.
• Rom. 8. 38, 39. & 7. 14, 15, 18.
• 1. Pet. 5. 5. Luk. 1. 53.
• Gen. 32. 26.
• 2. Cor. 8. 12.
• Luk. 15. 19, 20. Et tu si proposue∣••is in corde, de∣clinare à malo, & facere quod bonum est, &c. Bern.
• Luk. 14. 28, 29, 30.
• Deut. 31. 8.
• Mat. 10. 39.
• Mar. 8. 36.
• 2. Chro. 15. 12, 14 & 34. 31.
• Psal. 119. 106.
• Psal. 37. 3.
• Pro. 3. 5.
• Heb. 10. 35.
• Psal. 32. 10.
• Psal. 55. 22.
• Ps. 125. 1.
• Esa. 57 13.
• Ier. 17. 7.
• Psal. 34 8.
• Psal 37. 5.
• Psal. 27. 1.
• Psal. 27 1, 3. Ps. 46. 1, 2. & 23. 4. & 36. 12. Pro. 3. 26. 2. Chr. 20. 20.
• Mat. 4. 4.
• Psal. 91. 1, 7.
• 1. Sam. 14. 6.
• 2. Chro. 14. 11.
• Psal. 127. 1. Hag. 1. 6. Esa. 3. 1. Pro. 21. 31.
• 1. Cor. 3. 6.
• Psal. 23. 4.
• Dan. 3. & 6. Act. 12. & 16.
• Rom. 4. 18.
• Rom. 8. 28.
• Act. 10. 34.
• Psal. 22. 4, 5.
• Psal. 77. 14, 15.
• Psal. 34. 6.
• Mal. ••. 3.
• 1. Sam. 17. 34.
• 2. Cor. 1. 10.
• Pro. 28. 1.
• Pro. 14. 26.
• Psal. 115. 11.
• Iob 8. 13. & 18. 14.
• Psal. 9. 10.
• Rom. 4. 18, 21.
• Heb. 10. 23.
• Rom. 8. 24, 25.
• Ps. 62. 1, 2. & 121. 1.
• Tit. 2. 13.
• 1. Thes 5. 8. Tit. 1. 2.
• Rom. 8. 25.
• 1. Thes. 1. 3.
• Heb. 10. 36.
• Heb. 6. 11.
• Rom. 5. 5.
• Ps. 27. 14▪ & 37 7
• 1. Cor. 13.
• Rom. 5. 5. Heb. 12. 1, 2.
• Rom. 5. 2, 3.
• Psal. 147. 11.
• 1. Thes. 5. 8. Rom. 8. 24.
• Psal. 17. 7.
• Psal. 146. 5. Ier. 17. 7.
• 1. Cor. 15. 19.
• 2. Thes. 2. 16.
• Rom. 15. 13.
• Rom. 15. 4.
• Iob 8. 13, 14.
• Act. 2. 26.
• Pro. 11. 7.
• Rom. 5. 5. 1. Ioh. 4. 19.
• 1. Cor. 13. 13.
• Luk. 7. 47.
• 1. Cor. 13. 6, 7.
• Gal. 4. 18.
• Apoc. 3. 19.
• Rom. 12. 11. Tit. 2. 14. 1. Thes. 3. 10.
• Lam. 2. 19.
• 1. Pet. 2. 1.
• Gal. 4. 18.
• Tit. 2. 14.
• Apoc. 3. 17.
• Rom. 5. 3.
• Phil. 4. 4. 1. Thes. 5. 16. Psal. 37. 4.
• Rom. 14. 17.
• Rom. 5. 11.
• Rom. 5. 1, 3.
• 1. Sam. 30. 6. 1. Thes. 1. 6.
• Psal. 116. 12.
• Jam. 1. 17.
• Psal. 33. 1.
• Mat. 5. 16.
• Eph. 5. 18, 19.
• Iob 1. 21.
• Lam. 3. 32.
• Psal. 147. 1.
• 1. Thes. 5. 18. Psal. 50. 13, 14.
• Gen. 32. 10.
• Ioh. 14. 15.
• 1. Ioh. 5. 3.
• Act. 4. 19. & 5. 29.
• Gal. 3. 10. Deut. 12. 32. Ios. 1. 7.
• Iam. 2. 10.
• Luke 1. 74, 75.
• Deut. 11. 1.
• Pro. 23. 26. Iohn 4. 23. Luke 1. 74. 2. Chro. 25. 2.
• 1. John 5. 3.
• 1. Cor. 6. 20. Luke 1. 74. Rom. 6. 18.
• Rom. 8. 18. 2. Cor. 4. 17.
• Mal. 3. 17.
• 1. Tim. 4. 8.
• Job 22. 2. Psal. 16. 3.
• Pro. 29. 18. Luke 11. 28.
• John 4. 34. Phil. 2. 6, 7.
• Gal. 5. 22.
• Iohn 13. 15.
• 1. Cor. 13. 7. Cant. 8. 6, 7.
• Heb. 12. Luke 9. 23.
• Iam. 1. 4.
• 2. Cor. 4. 16. Apoc. 2. 10.
• Christian Warfare the third part.
• Mat. 10. 28.
• Psal. 33. 7, 8.
• Luk. 12. 5.
• Mal. 1. 6. Ier. 10. 6, 7.
• Rom. 8. 1.
• 1. Pet. 1. 17.
• Rom 11. 28. Phil. 2. 12.
• Heb. 3. 12, 13. Psal. 119. 120. 1. Cor. 10. 6, 11.
• Pro. 28. 14. Deut. 6. 13. & 10. 12.
• Eccles. 12. 13.
• Psal. 111. 10. Pro. 1. 7.
• Act. 9. 31.
• Ps. 2. 11. & 5. 7. 2. Cor. 7. 1. Phil. 2. 12.
• Pro. 14. 16. & 8. 13. Psal. 4. 4. Gen. 39. 9.
• Exod. 1. 17, 21.
• Gen. 20. 11.
• Rom. 3. 15.
• Pro. 14. 27.
• Deut. 5. 29.
• Pro. 15. 33. Eccl. 12. 13.
• Act. 5. 29. Luk. 12. 5.
• Psal. 34. 9. Esa. 66. 2.
• Psal. 145. 19.
• Psal. 128. 1. & 112. Pro. 28. 14.
• Psal. 112. 2.
• Psal. 130. 4.
• Psal. 52. 6.
• 1. Cor. 10. 11.
• Psal. 19. 9.
• Deut. 17. 19.
• Psal. 2. 11.
• Psal. 33. 8, 9. & 34. 9. Isa. 8. 13. Heb. 12. 28.
• Pro. 3. 7.
• 1. Pet. 5. 8. Eph. 6. 11, 12. Phil. 2. 12. 1. Cor. 12. 10.
• Psal 90. 12.
• 2. Cor. 5. 11. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. Pet. 3. 11, 14.
• Ier. 32. 39, 40.
• Psal. 86. 11.
• Psal. 115. 1.
• Dan. 9. 7, 11.
• Ezech. 2. 1. Iudg. 13. 22. Esa. 6. 5.
• Iob 42. 6.
• 2. Sam. 7. 18, 22.
• Gen. 18. 27.
• Luk. 15.
• 1. Cor. 15. 10.
• 2. Cor. 3. 5. Phil. 2. 13.
• 1. Pet. 5. 5.
• 1. Cor. 15. 32. Luk. 18. 12.
• 1. Ioh. 1. 9.
• Jam. 4. 10. Pro. 15. 35.
• Pro. 22. 4.
• 1. Pet. 5. 5.
• a

  Psal. 25. 9. Mat 11. 25. Pro. 11. 2.
• b

  Luk 18. 12. Mat. 11. 28.
• c

  Gen. 32. 10. 1. Chro. 29. 15.
• d

  Lam. 3. 22.
• e

  Esa. 57. 15. Iob 22. 29.
• Mat. 5. 3.
• Iob 17. 14.
• Psal. 22. 6. Gen. 18. 27.
• Luk. 18.
• 1. Cor. 4. 7. and 15. 10.
• Iam. 1. 17.
• Luk. 16. 2.
• Phil. 2. 6, 7, 8.
• 1. Cor. 6. 20.
• 1. Tim. 4. 8.
• Rom. 12. 1.
• Dan. 6.
• Matth. 5. 16.
• Apoc. 19. 20. 22. 9.
• Deut. 4. 2. & 12. 8, 32. Ios. 1 7. Pro. 30. 6. Apoc. 22. 18.
• Act. 2. 1. & 8. 6.
• Mat. 15. 8, 9.
• 1. Cor. 14. 40.
• 1. Thes. 5. 17. 1. Iohn 5. 14.
• Psal. 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26, 27.
• Psal. 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15.
• Eccles. 5. 1. Gen. 32. 10.
• 1. Cor. 14. 40.
• Mat. 7. 11.
• 1. Tim. 2. 8.
• 1. Thes. 5. 17.
• Iam. 1. 5. & 5. 16. & 1. 6. Mat. 21. 22.
• Col. 3. 16. Phil. 1. 4.
• Rom. 10. 15. 2. Cor. 5. 18, 19.
• 1. Tim. 3. 2. Esa. 6. 8.
• 1. Thes. 2. 13. 2. Cor. 2. 17.
• 1. Tim. 3. 16.
• 1. Cor. 2 4.
• 1. Cor. 2. 4, 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Thes. 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. & 2. 7. Ezech. 3. 8, 9. Ephes. 6. 19. John 7. 18. 2. Cor. 11. 2.
• Eccles. 4. 17. Heb. 4. 2. Luke 8. 13, 14. Ier. 4. 4.
• Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11, 12.
• Esa. 55. 11.
• Heb. 4. 2.
• 〈…〉〈…〉s. 10. 33. ••. Thes. 2. 13. 〈…〉〈…〉 4. 20. •• 19. 48.
• Luke 8. 15. & 2 19. Pro. 4. 21.
• Rom. 2. 13. Iam. 1. 22. Luk. 8. 15.
• 2. Chro. 30. 19.
• Ioh 6. 27. Esa. 49. 1, 5.
• 1. Tim. 2. 5.
• 1. Cor. 12. 12, 13.
• Rom. 10. 10.
• Deut. 28. 58.
• Psal. 50. 23. 1. Cor. 10. 31.
• 2. Tim. 3. 16.
• Luk. 11. 28.
• Psal. 119. 1. Act. 23. 1. & 24. 16.
• Rom. 1. 19, 20, 21 Ps. 19. 1. & 139. 14.
• Pro. 6. 6. Matth. 6. 26. Psal. 32. 9.
• 2. Pet. 2. 22. 1. Tim. 4. 5.
• Pro. 16. 33. Act. 1. 23, 24.
• Pro. 18. 18.
• Psal. 144. 6. & 26. 12. & 66. 16
• Psal. 130. 4. Rom. 2. 4.
• 1. Cor. 12. 26.
• Psal 35. 17. Gal. 1. 23.
• Iob 1. 20, 21.
• Lam. 3. 22.
• Heb. 5. 8.
• Iosh. 22. 20. 1 Cor. 10. 6. Rom. 12. 1. Psal. 58▪ 11.
• Deut. 6. 13. Esa. 45. 23.
• Esa. 65. 16. Ier. 12 6.
• Ier. 4. 2. Rom. 9. 1.
• Iosh. 7. 19.
• Heb. 6. 16.
• Exod. 22. 11.
• Psal. 76. 11.
• 2. Chro. 15. 15.
• Psal. 66. 13.
• & 61. 8.
• Num. 30. 14. 1. Sam. 1. 11.
• Eccles. 5. 3. Num. 30 3.
• Math. 12. 5.
• Hos. 6. 6.
• Esa. 56. 2 & 58. 13.
• Leuit. 19. 30. & 23. 2. 1. Cor. 16. 2.
• Psal. 92. 1.
• Esa. 58. 13.
• Math. 5. 12.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. & 2. 12
• Rom. 12. 3.
• 2. Cor. 5. 13.
• Matth. 22. 39. & 19. 19. Gal. 5. 14.
• 1. Ioh. 4. 7.
• Rom. 5. 5.
• Psal. 116. 13.
• Psal. 16. 2, 3.
• Act. 17. 25.
• Luk. 1. 74, 75.
• Tit. 2. 12.
• Mat. 19. 19. & 22. 39. Leuit. 19. 18.
• Rom. 12. 9.
• 2 Cor. 6. 6. 1. Ioh. 3. 18.
• Ioh. 15. 12.
• Ioh 13. 34. 1. Ioh. 3. 23.
• Eph. 5. 2.
• Mat. 5. 43.
• Act. 17. 26.
• Ex. 23. 4, 5. com. Deut. 22. 1, 2, 3. Esa. 58.
• Mat. 5. 44.
• Luk. 10. 29. 30.
• Gal. 6. 10. 1. Tim. 5. 8.
• Leuit. 19. 18. Mat. 22. 39.
• Eph▪ 5. 28, 29.
• Leuit. 19. 17.
• Ps. 119. 136, 137 Psal. 119. 113. Psal. 139. 21, 22.
• Mat. 7. 12.
• Ioh. 15. 12.
• 1. Ioh. 4. 19.
• Rom. 5. 8.
• Cant. 8 6.
• 1. Iohn. 3. 16.
• Gal. 2. 20.
• Gal. 6. 10.
• Mat. 22. 39.
• Rom. 13. 8.
• 1. Cor. 12. 31. & 13. 13.
• 1. Pet. 4. 8.
• Col. 3. 14.
• Cant. 8. 6.
• 1. Cor. 13. 4.
• Verse 5.
• Verse 6.
• Verse 7, 8.
• 1. Ioh. 4. 12, 13. Gal. 5. 22. 1. Iohn 4. 7.
• 1. Iohn 2. 10.
• Gal. 5. 6.
• Mat. 6. 14.
• 1. Iohn 3. 10.
• Iohn 15. 12.
• Iohn 13. 35.
• 1. Iohn 5. 1. 1. Iohn 4. 20.
• 1. Iohn 3. 18, 19. Iam. 1. 27.
• 1. Iohn 4. 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Gregor. Nazian. Pro. 10. 12. 1. Pet. 4 8. 1. Iohn 3. 14. & 4. 17.
• Pro. 10. 12.
• Pro. 10. 12.
• Amos 3. 3.
• 1. Ioh. 4. 20.
• 1. Ioh. 3. 10.
• 1. Cor. 13. 1, 2, 3.
• Gal. 5. 6.
• Iam. 2. 18.
• Verse the last.
• Mat. 25. 34, 41.
• Deut 17. 20. Iob 29 8. 1▪ Pet. 3. 7.
• Iob 29. 8. Gen. 18. 2, 8. 1. King. 2. 19. Iob 29. 9, 10. 1. Pet. 3. 6. 1. Sam. 1. 15. Gen. 18. 4, 5. Mat. 8. 9.
• Mat. 25. 14. 1. Cor. 4. 7. 1. Cor. 15. 10.
• 1. Cor. 12. 7.
• Tit. 2. 2, 4. Pro. 16. 31.
• 1. Tim. 5. 1. Leuit. 19. 32. Iob 32. 4, 6, 7. Iob 12 12. & 32. 7.
• Act. 17. 11.
• 1. Sam. 25. 8.
• 2. Cor. 9. 7. Luk. 6. 33, 34.
• Pro. 3. 28.
• Mat. 25. 40.
• Iam. 1. 5.
• Rom. 16. 4.
• 2. Tim. 1. 16.
• 1. Tim. 2. 2.
• Rom. 13. 4, 6. 2. Chro. 19. 6.
• Gen. 18. 21. Iosh. 7. 25.
• Leuit. 19. 3. Ephe. 5. 33. & 6. 5.
• Ephe. 6. 1, 2. Col. 3. 22, 23. 1. Pet. 2. 13, 18. Rom. 13. 2. Pro. 15. 10, 32. Mat. 15. 4, 5, 6.
• Gen. 2. 14. Ephe. 5. 27, 28, 29.
• 1. Cor. 7. 2, 3, 4, 5.
• Pro. 5. 18, 19. Mat. 2. 15. Pro. 2. 17. 1. Pet. 3. 7. 1. Cor. 7. 10. Gen. 2. 18.
• 1. Cor. 11. 3 Ephe. 5. 23. 1. Pet. 3. 7. 1. Cor. 14. 35. Ruth 3. 9. Ephe. 5. 23, 25, 33.
• Gen. 26. 8. 1. Pet. 3. 7.
• 1. Pet. 3. 6. Ephes 5. 33. Gen. 20. 6. & 24. 65. Col. 3. 18. 1. Pet. 3. 16. 1. Cor. 14. 34. 1. Tim. 2. 12. Pro 21. 9, 19. Tit. 2. 4.
• Pro. 31. 10, 11, &c. 1. Tim. 5. 14.
• 1. Tim. 3 4.
• Deut. 6. 6, 7. 2. Tim. 3. 15. Gen. 18. 19.
• Iob 1. 5. Iosh. 24. 15.
• 1. Tim. 5. 8. Pro. 31. 15, 21. Gen. 30. 30.
• Psal. 103. 13. 2. Sam 18. 33. 1. Tim. 5. 10.
• Gen. 24. 1, 2. 1. Cor. 7. 36, 37.
• 2. Cor. 12. 14. 1. Tim. 5. 8. Gen. 17. 23. Exod. 4. 25, 26, Luk. 1. 59, 60. Pro. 22. 6. & 19 18. & 13. 24. & 22. 15. & 23. 13. Gen. 31. 35. Math. 21. 30.
• d

  Leuit. 19. 3.
• e

  Ephe. 6. 1. Col. 3. 20.
• f

  Mat. 15. 4, 56. 1. Tim. 5. 4. Gen. 47. 12.
• g

  Luk. 15. 29.
• h

  Pro. 1. 8. & 22. 19. & 4. 4.
• i

  Heb. 12. 7, 9.
• k

  Heb. 5. 8.
• Gen. 24. 8. 1. Chro. 11. 17. 2. King. 5. 13. Phile. ver. 16. Ephe. 6. 9. Col. 4. 1. Deut. 25. 4. Deut. 15. 13, 14. Pro. 17. 2.
• a

  1. Tim. 6. 1. 2. King. 5. 15. Mal. 1. 6.
• b

  Ephe. 6. 5. Col. 3. 22, 23.
• c

  1. Pet. 2. 18. Gen. 16. 9.
• ^d Gen. 31. 40. Tit. 2. 10. Tit. 2. 9.
• Iudg. 17. 10. & 18. 19. 2. King. 13. 14. 1. Cor. 4. 15. Gal 4. 19. Philem. 10.
• Act 20. 28. 1. Tim. 4. 16. Tit. 2 7, 8. 2. Tim. 4. 2.
• a

  1 Cor. 9. 16. Ezech 34. 2. Zach. 11. 17.
• b

  Luk. 11. 42. Pro. 29. 18. Rom. 1. 16, 17. 1. Cor. 1. 21.
• c

  Tit. 2. 7. 1. Tim. 4. 12. 1. Thes. 2. 10.
• d

  1. Tim. 3. Tit. 1. 6.
• e

  1. Tim. 4 7, 12. & 6. 11.
• f

  2 Tim. 2. 22.
• g

  1 Thes. 5. 13. Gal. 4. 15.
• h

  Phil. 2. 29. 2. Cor. 7. 19. Gal 4. 14.
• i

  Heb. 13. 17.
• k

  1. Tim. 5. 17, 18. Pro. 3. 9. Gal. 6. 6, 7. 1. Cor. 9. 7, 8, 9, 11, 13.
• l

  2. Sam. 24. 17. Neh. 1. 4. & 2. 3. Ier. 9 1. Ps. 122. 6, 7, 8.
• m

  1. Pet. 2. 13, 14. Gen. 4••. 8. Iudg. 5. 7.
• a

  Deut. 17. 19.
• b

  Pro. 29. 4.
• c

  Pro. 20. 28.
• d

  Deut. 17. 17. Pro. 28. 16.
• e

  Psal. 2. 10.
• f

  Ios. 1 6. Deut. 31. 23.
• g

  Pro. 30. 4, 5. Eccl. 10. 13, 14.
• h

  Deut. 17. 17. Pro. 31. 3.
• i

  Deut. 17. 20. Psal. 131. 1. Exod. 18. 21. Deut. 1. 13. & 16. 19, 20. & 73. 8. 2. Sam. 18. 3. & 21. 17. Lam. 4. 20. 1. Tim. 2. 12. Psal. 61. 6, 7. 1. Pet. 2. 17. Pro. 24 21. 1. Pet. 2. 13. Rom. 13. 1, 5. Rom. 13. 6, 7. Mat 17. 27. & 22 21. Psal. 82. 1. 1. Pet. 2. 13, 14.
• Eph. 46. 26. Mar. 3. 5.
• Treatise of Anger.
• Leuit. 19. 17, 18.
• a

  Pro. 19. 11. & 10. 12. Psal. 38. 13, 14.
• b

  Matth. 6 12, 14. & 18. 21. Col. 3. 13. Luk. 17. 3, 4. Leuit. 19. 8.
• c

  Mat 5. 44.
• d

  Pro. 25. 21, 22.
• e

  Psal. 35. 13. Act. 7. 60.
• f

  1. Pet 3. 8. Gen. 23. 4, 6. & 24. 19. Act. 27. 3.
• g

  Num. 11 29. Act. 26. 29.
• h

  Rom. 12 15. 1. Cor. 12. 26.
• i

  Luk. 7. 13. Rom. 12. 15. Luk 6. 36.
• k

  Pro. 18. 24. Deut. 13. 6.
• l

  Luk. 6. 35.
• m

  Eph. 4. 27. Mat. 23. 24.
• n

  Pro. 6. 1••, 19. & 17. 9.
• o

  Pro. 12. 10. & 11. 17.
• p

  Iude v. 22. 23. Tit. 3. 2. Pro▪ 17. 14. Gen. 13. 8. Mat. 17. 26. Rom. 12. 13. 1. Pet. 4. 9. Heb. 13. 2. Gen. 4. 6. 1. Sam. 18. 9. Mat. 27. 39. Psal. 37. 12.
• Psal. 34 12, 13. Pro. 12. 18. Pro. 17. 19. Mat. 5. 22. Eph. 6 9. Phil. 2. 14. Gal. 4. 29. Rom. 12. 14. Leuit. 19. 16. Ezech. 22. 9. Pro. 25. 23. Psal. 82. 4. Iob 29. 12. Mat. 27. 24. Pro. 24. 11, 12. Exod. 21. 33. Deut. 22. 8. Tit. 3. 2. Mat. 26. 52. Exod. 21. 24. Leuit. 24. 19. Tit. 1. 7. Ps. 26. 6. Gen. 9. 6. Num. 35. 33. Apoc. 22 15. Heb. 13. 16. Gal. 6. 10. & 5. 22. Rom. 12. 13.
• Gen. 45. 27. Pro. 17. 22. Gen. 27. 46. Exod. 1. 14. Pro. 10. 1. 1. Sam. 1. 6, 7. 1. Cor. 10 32. 1. Ioh. 2. 10. 1. Cor. 9. 19, 2.
• a

  1. Kin. 21. 7, 25.
• b

  2. Sam. 16. 21. Mat. 16. 23.
• c

  Rom. 14. 15.
• e

  Rom. 1. 11, 12. 1. Thes. 5. 11, 14. Iam. 1. 19.
• f

  Heb. 10.
• g

  Dan. 12. 3.
• h

  Heb 3. 12, 13.
• i

  Leuit. 19. 17. Gal. 6. 1.
• k

  1. Thes. 5. 14.
• l

  Mat. 5. 16. 1. Pet. 2. 12.
• Mat. 6., 1. Pro. 17. 22. Eccl. 3. 22.
• Mat. 4. 6. Num. 16. 38. 1. Sam. 31. 4.
• Mat. 6. 33.
• Eccl. 2. 11. Phil. 3. 8. 1. Ioh. 2. 15.
• Mark. 8. 36.
• Rom. 7. 24. Pro. 28. 13.
• 2. Tim. 2. 22. 1. Pet. 2 11. Mat. 5. 28. 1. Ioh. 2. 16. Col. 3. 5.
• Gen. 1. 18. Heb. 13. 4. 1. Cor. 7. 1, 2, 3, 5 1. Thes. 4. 4. Psal. 119. 37. Iob 31. 1 Eph. 4. 29. & 5. 4, 6. 1. Cor. 15. 33. Col. 3. 8.
• Leuit. 18. 19. & 20. 18. 1. Cor. 7. 5.
• Mat. 19. 11. 1. Cor. 7. 7. 1. Cor. 5. 6, 9, 11. Eph. 5. 7. Pro. 23. 20.
• Ezech. 16. 49. Pro. 23. 33. 1. Pet. 4 3. Gen. 19. 32, 33.
• Ezech. 16 49. 2. Sam. 11. 2. 1. Pet. 4. 7. 1. Thes. 5. 6. 1. Tim. 5. 6. & 2. 9, 10. Tit. 2. 3.
• 1. Cor. 7. 2. 9. Heb. 13. 4.
• Mat. 10. 19. 1. Cor. 6. 7, 8. Exod. 22. 5. Ioh 6. 12. Deut. 22. 1, 2, 3. Exod. 23. 4, 5. Ephe. 4. 28.
• Col 3. 3. 1. Tim. 6. 10. Heb. 13. 5. Psal. 62. 10. Math 6. 33. 1. Tim. 6. 6, 7, 8. Phil. 4. 11, 12.
• Mat. 6. 11. Pro. 30. 8. 1. Tim 6. 8. & 5. 8. Act. 20. 35. Pro. 5. 15, 16. Ephe. 4. 28. Pro. 30. 8. Ephe. 4 28. Act. 20. 35. 1. Tim 6. 9. Pro. 28. 20, 22. & 20. 21. Eccle. 4. 8. Pro. 27. 20. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13. Pro. 31. 13. Pro. 10. 5. Mat. 6. 11, 25. Phil. 4. 6.
• Ephes. 4. 28.
• Psal. 15. 2, 4. Zach. 8. 16. Ezech. 22. 12. 1. Thes. 4. 6.
• Eccles. 5. 17, 18.
• Eccl. 6. 2. & 4. 8
• Pro. 27. 23. to 28.
• Pro. 21. 21.
• 1. Joh. 3. 17. Pro. 21. 13. Luke. 16. 23, 24.
• Pro. 5. 15, 16.
• a

  Psal. 112. 5.
• b

  2. Sam. 17. 27.
• c

  Pro. 3. 9.
• d

  Heb. 13. 16. Luke 21. 4. Matth. 25. 35.
• In my Trea∣tise of Almes.
• 1 Cor. 13. 6. Ephe. 4. 15. Pro 12. 19. Ephes. 4 25. Zach. 8. 16. Leuit. 19. 11. Col. 3. 9. Ehes. 4. 25. Pro. 6. 17. & 12 22. & 19. 5. Psal. 5. 6. & 15. 2. Apoc. 21▪ 8. Dan. 3. 16. Act. 4. 8, 10, 13. Matth. 10. 16. Mat. 26. 70. 72 2. Tim 4. 16. Psal. 55. 22. & 15. 2. & 12. 2. & ••09 2. Zeph. 3. 13. Pro 23. 23. Act. 17. 11. Ephe. 4. 14. 2. Pet. 3. 16. Ephes. 5. 4. & 4. 29. Col 4. 6. 1. Tim. 5. 23. Iohn 4. 7, 10. Pro. 10. 19. & 17. 28. Iam. 1. 19. Psal. 12, 2. & 144. 8. Ephes. 4. 29. & 5. 4. 2. Sam. 15. 5. 1. Sam. 25. 17. Pro. 10. 9. Psal. 140. 11.
• Eccles. 7. 3. Pro. 22. 1.
• Rom. 1. 8. Col. 1. 3, 4. Psal. 15. 3.
• Pro. 25. 23. & 17. 4. Exod 23. 1. 1. Sam. 24. 10. 1. Cor. 13. 6. 1. Tim. 6. 4. 2. Sam. 10. 3, 4. Gen. 39. 19. 2. Sam. 16. 3, 4. 1. Sam. 1. 13. Act. 2. 13. Luk. 7. 39. 1. Cor. 1. 11. Act. 23. 16. Ier. 40. 14. Eccles. 19. 8.
• Math. 26. 60. 61 Ioh. 2. 19. 1. Sam. 22. 9.
• Leuit. 19. 17. Pro. 27. 5. Psal. 141. 5.
• Pro. 28. 4. & 24. 24. Pro. 27. 4. Act. 12. 22. Pro. 29. 5. Ier. 9. 8. Mat. 22. 16. 1. Cor. 6. 10. 1. Sam. 31. 4. Iohn 19. 3. Matth. 27. 42. Gal. 4. 29. Pro. 16. 28. & 26. 20. Leuit. 19. 16. Ezech. 22. 9. Rom. 1. 30. Iam. 4. 11.
• Phil. 4. 8. 1. Sam. 2. 30. Mat. 6. 33. Psal. 112. 6. Pro. 10. 7. Mat. 7. 1, 2. Psal. 133. 1. Luk. 14. 29, 30. Rom. 12. 3. Eccle. 10. 1. 1. Thes. 5. 22. Rom. 12. 17. 2. Sam. 12. 12. 1. King. 2. 8, 9.
• 1. Cor. 15. 10. Pro. 28. 13. 1 Ioh. 1. 9. Iosh. 7. 19. Iohn 1. 10. Iam. 5. 15. Psal. 51.
• Psal. 52. 1. Phil. 3. 19. Gen. 4. 23, 24.
• Mat. 26. 33, 35. 1. Cor. 4. 7. Esa. 10. 15. Luk. 18. 10. Act. 8. 9. Gen. 18. 15. 2. Sam. 1. 10. compared with 1. Sam. 31. 4, 5.
• Rom. 7. 7. & 13. 9. & 1. 24. Col. 3. 5. 1. Pet. 4. 2, 2. & 2. 11. & 23. 3. Gal 5. 16. 17.
• Rom. 7. 7. & 13. 9. & 1. 24. Col. 3. 5. 1. Pet. 4. 2, 2. & 2. 11. & 2. 3. 3. Gal. 5. 16. 17.
• Ephe. 4. 22, 23, 24. Luke 1. 74, 75. Tit. 2. 12, 13. Rom. 8. 6, 7. & 7. 8, 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11.
• 1. Cor. 13. 5.
• Gal. 5. 17, 24.
• The fourth part of Christi∣an warfare.
• Gen. 3. 6. Josh. 7. 21. Job 31. 1. Psal. 119. 37. Ephes. 6. 12. 2. Cor. 10. 5.