The summe of sacred diuinitie briefly & methodically propounded : more largly & cleerely handled and explaned / published by John Downame ...

CHAP. IX.

Of the second Table of the Law, and of the fift Commandement.

WE haue done with the first Table: Come we* 1.1 now to the second: The summe whereof we deliuered before; To loue our Neigh∣bour as our selues: by the Name of Neigh∣bour, vnderstanding euery other man, as our Sauiour teacheth, Luke 10. 30. To the Commande∣ments of the second Table, 2. Rules do generally belong:

First, That they stretch (euery one) as well to our selues as to another, so in being commanded to honour our Parents, we are also willed to haue a care of our own credit and estimation. In being forbidden to couet other mens goods, we are commanded to bee content with our owne.

Secondly, They h 1.2 extend aswell to our enemies, and them that hate vs, as to our friends & them that loue vs.

These Commandements are thus deuided: They com∣mand* 1.3 honour, or the generall duties of loue: By honour, we meane the performance of all duties, which the re∣spect of any degree may require at our hands, comman∣ded in the fift Commandement, which vp-holding the common order and comelinesse of life, & principally Ma∣gistracie & Gouernmēt; without which, the whole world would come to nothing, giueth the precedence to this Commandement before all the rest of the second Table.

To come to the fift Commandement: It contayneth* 1.4 first, the duties of Inferiours to their Superiours, and contrariwise.

Secondly, The duties of equals one vnto another.

Thirdly, The due respect that we are to haue vnto our selues.

The dutie that Inferiours owe to all Superiours, whe∣ther* 1.5 in yeeres, knowledge, or howsoeuer else, is Reue∣rence, both in acknowledging the good things where∣in they are preferred, and making our vse of them, and in all outward notes and markes of honour towards* 1.6 them; the principall whereof are these that follow,

First, Rising vp before them: Thou h 1.7 shalt rise vp be∣fore the hoarie haires, and giue honour to the face of the a∣ged.

Secondly, Giuing them the place and honour of spea∣king first: I am i 1.8 the youngest in yeeres, and yee are aged: Therefore I was afraid, and feared to shew my opinion among you; I said, Men of yeeres shall speake, and the aged shall de∣clare wisdome.

Thirdly, To meete them comming towards vs. So Gen. 18. 2. ABRAHAM lifting vp his eyes, and looking, lo,* 1.9 three men stood by him, and when he saw them, hee ranne to meet them from the Tent doore. 1. King. 2. 19. When Bath∣sheba came to speake with King Salomon, the King rose to meete her.

Fourthly, To bow vnto them, as both Abraham

and Salomon did in the places aboue mentioned: ABRA∣HAM ranne to meete them, & bowed himselfe to the ground. The King rose to meete his Mother, and bowed himselfe vn∣to her. Of this kind is the bowing of the knee, Mark. 10. 17. When Iesus was gone out of the way, there came one run∣ning, and kneeled to him.

Fifthly, To stand by them whilest they sit downe. And of this also Abraham is there set for an Example, k 1.10 He tooke Butter and Milke, and the Calfe that he had prepared, and set before them, and stood himselfe by them vnder the Tree, and they did eate: l 1.11 Exod. 18. 13. When Moses sate to iudge the people, the people stood about him from morning vnto euen.

Sixthly, To giue them the chiefest seates, as m 1.12 Salo∣mon did to his Mother, when himselfe setting downe on the Throne, caused a seate to be set for her, and shee set at his right hand. So the n 1.13 children of Iacob eating Meate in Iosephs house, sate before him; the eldest according to his age, and the youngest according to his youth: Insomuch as the Egyptians maruailed among themselues.

Seuenthly, To vse Titles of Reuerence, when hee tal∣keth with them, As o 1.14 SARAH obeyed ABRAHAM, & called him Lord, whose Daughters yee are, whilest you doe well. Ye p 1.15 call me Master and Lord, and yee say well; for I am so.

Eightly, To keepe silence in Courts and places of Iudgement, till we haue leaue to speake: which modesty is noted in PAVL, Acts 24. 10. who after that the Gouer∣nour had beckened vnto him that he should speake (and not before) answerd, &c.

The contrarie of this reuerence, is,

First, Contempt, and Vnreuerent behauiour in deri∣ding or speaking euill, and reuiling them: When q 1.16 HAM the father of Canaan saw the nakednes of his father, he told his two brethren without. The r 1.17 eye that mocketh his father, and despiseth the instruction of his mother, let the Rauens

of the Ʋalley picke out, and the young Eagles eate it. Hee s 1.18 that curseth his father or mother, shall dye the Death.

Secondly, Extolling our selues aboue our betters, as Abimelech did, who being a Concubines sonne, would needes raigne before the lawfull sonnes of his father, I udges 9.

To those in any Authoritie whatsoeuer, whether the* 1.19 same be publike or priuate, doth belong

First, Subiection, in a readie submission to their go∣uernment;

Secondly, Obedience, in a voluntary doing of that commanded: For these two are to bee performed to all in authoritie: and that not onely to the good and cour∣teous, but also to the froward, as the Apostle exhorteth, 1. Pet. 2. 18.

First, It must be from Seruants to Masters. t 1.20 Seruants, bee obedient vnto them that are your Masters according to the flesh.

Secondly, Fom Children to their Parents. u 1.21 Children, obey your parents in the Lord: for that is right.

Thirdly, From Wiues to their Husbands. x 1.22 Wiues, sub∣mit your selues vnto your Husbands as vnto the Lord: for the Husband is the Wiues head, euen as Christ is head of the Church, and the same is the Sauiour of his bodie. Therefore as the Church is in subiection vnto Christ, euen so let the Wife be to her Husband in euery thing.

Fourthly, From the People to the Ministers. y 1.23 Obey them that haue the ouersight of you, and submit your selues: for they watch for your soule, as those that must giue an ac∣count, that they may doe it with ioy, and not with griefe: for that is vprofitable for you.

Fifthly, From Subiects to Magistrates, both the su∣preme Magistrate & subordinate ones. Submit z 1.24 your selues vnto all manner erdinance of man for the Lords sake, whether it bee vnto the King, as vnto the Superiour, or vnto Gouer∣nours,

as vnto them that are sent of him. Let a 1.25 euery soule be subiect vnto the higher powers: for there is no power but of God, and the powers that be, are ordayned of God.

Contrary to this subiection are First, Contempt, as that of b 1.26 Hagar, Sarahs Hand-maid, who when shee saw her selfe to conceiue, her Mistris was set light by in her eyes.

Secondly, Shaking off the yoke of subiection to Princes, as the Papists doe.

Thirdly, The resisting of lawfull power, whereof the Apostle c 1.27 saith, Whosoeuer resisteth authoritie, resisteth the Ordinance of God: and they that resist, shall receiue to themselues iudgement. Contrary to the other, is disobe∣dience, which is one of the sinnes the Apostle reckoneth vp, Rom. 1. 30. disobedient to Parents. But this obedience is not absolute, without bounds or limits: It must bee* 1.28 in the Lord: for that which the Apostle writeth vnto Children, Ephes. 6. 1. Children, obey your Parents in the Lord, reacheth farther, and hath a place in all. Therefore Coloss. 3. 22. hee maketh the feare of God, the Rule of Seruants obedience: Seruants, obey your Masters, &c. fearing God. And the like is to be said of Magistrates, as we are taught, Acts 4. 19. Whether it be right in the sight of God, to obey you rather then God, iudge ye.

What must be done then, if they command things vn∣lawfull, such as with a good conscience wee cannot yeeld vnto?

Verily in such cases wee are patiently to abide the pu∣nishment:* 1.29 In which doing, we no way violate the obe∣dience due vnto them. To this patient suffering of the punishment, the Apostle doth exhort vs, 1. Pet. 2. 19, 20. For this is thank-worthy, if a man for conscience towards God endure griefe, suffering wrongfully: for what praise is it, if when ye be buffeted for your faults, you take it patiently? But if when ye doe well, ye suffer wrong, and take it patiently, this is acceptable to God. The contrarie whereof is,

First, Answering againe, when wee are reprooued,

which the Apostle condemneth, Let d 1.30 Seruants be sub∣iect to their Masters, and please them in all things, not an∣swering againe.

Secondly, Flying from them, as Hagar e 1.31 did. The dutie we owe to Magistrates and Ministers are,

First, Ministring of charges and other necessaries for* 1.32 the execution of their Offices: Giue f 1.33 vnto all men there∣fore their dutie: tribute, to whom you owe tribute; custome, to whom custome; feare, to whom feare; honour, to whom yee owe honour. The g 1.34 Elders that rule well, are worthy of double honour, specially they which labour in the Word and Doctrine: for the Scripture saith, Thou shalt not muzzel the mouth of the Oxe that treadeth out the Corne: and the Labourer is worthy of his wages. Haue h 1.35 not we power to eate and drinke? Or haue we not power to leade about a Wife, being a Sister, as well as the rest of the Apostles, and as the Brethren of the Lord and CEPHAS? or I onely and BARNABAS, haue not we power not to worke? Who goeth a warfare any time at his owne cost? Who planteth a Vineyard, and eateth not of the fruit thereof? Or who feedeth a Flocke, and ea∣teth not of the Milke of the Flocke? Say I these things ac∣cording to man? Saith not the Law the same also? for it is written in the Law of MOSES, Thou shalt not muzzell the mouth of the Oxe that treadeth out the Corne? Doth God care for the Oxen? Eyther saith hee it not altogether for our sakes? For our sakes (no doubt) it is written, that he which ea∣reth, should eare in hope, & that he that thresheth in hope, shuld bee partaker of his hope. Doe ye not know, that they which minister about the holy things, eate of the things of the Tem∣ple? And they which waite at the Altar, are partakers with the Altar! So also hath the Lord ordayned, that they which preach the Gospell, should liue of the Gospell.

Secondly, A defending them in their good and ho∣nest* 1.36 Actions, as the people did i 1.37 Ionathan against the crueltie of his father Saul, telling SAVL, Shall IONA∣THAN dye, who hath so mightily deliuered Israel? God

forbid. As IEHOVAH liueth, should one haire of his head fall to the ground, since he hath wronght with God this day? So the people deliuered IONATHAN that hee dyed not. The like did the Princes vnto Ieremie the Prophet, Ier. 26. 24.

The Dutie of Children to Parents, is* 1.38

First, That they marrie not without their consent, which the light of Nature teacheth. And the k 1.39 Apostle giueth this honour to Parents, to haue power to keepe his Virgin, and not to giue her forth to Marriage.

Secondly, When need requireth, to releeue them. If any l 1.40 Widdow haue Children, or Nephewes, let them first learne to shew godlinesse towards their owne house, and to recompense their Parents: for that is an honest thing, and acceptable before God. This was Iosephs m 1.41 Pietie, who sent word vnto his father, Come downe to mee; tarrie not: And thou shalt dwell in the Land of Geshen, and shalt bee neere mee, thou and thy children, and thy childrens children, and thy sheepe and thy beasts, and all that thou hast. Also I will nourish thee there: for yet remayne fiue yeeres of fa∣mine; lest thou perish through pouertie, and thy houshold and all that thou hast. Contrariwise, our n 1.42 Sauiour taxeth the Scribes and Pharises, for the violating of this Dutie: But yee say, Whosoeuer shall say to father or mother, By the gift that is offered by me, thou maist haue profit; though he ho∣nour not his father or his mother, shall be free. Thus haue yee made the Commandement of God of no authoritie by your tradition.

To Masters is due faithfull seruice; whereof we haue* 1.43 two worthy Examples; one, of o 1.44 Abrahams Seruant sent to get a Wife for his Masters sonne, who would not so much as eate, till hee had done his Message: and when but some stay was made of the Maidens going with him, Hinder p 1.45 me not, saith hee, seeing IEHOVAH hath pro∣spered my iournie; send mee away, that I may goe to my Ma∣ster. The other of Iacob, q 1.46 who speaketh thus of him∣selfe

to LABAN, This twentie yeeres I haue beene with thee, thine Ewes and thy Goats haue not cast their young, and the Rams of thy Flocke haue not I eaten: whatsoeuer was torne of Beasts, brought I not to thee, but made it good my selfe; of mine hand didst thou require it, stolne by day, or stolne by night: I was in the day consumed with heate, and with frost in the night, and my sleepe departed from mine eyes. The con∣trarie whereof is deceitfulnesse and wasting of their Masters goods, which the r 1.47 Apostle specially biddeth Seruants to take heed of, not to bee Pickers, but to shew all good faithfulnesse, that they may adorne the Doctrine of God our Sauiour in all things.

Betweene Man and Wife are due,

First, mutuall helpe: The woman, as s 1.48 Peter saith, be∣ing subiect to her Husband, and the Husband liuing with his* 1.49 Wife, as a man of knowledge, giuing honour to the woman, as to the weaker vessell, both being heires together of the grace of Life.

Secondly, due beneuolence: Let t 1.50 the Husband giue vnto the Wife due beneuolence, and likewise also the Wife vnto the Husband.

The Wife, shee oweth this to her Husband:

First, that shee represent his vertues, being therefore called, u 1.51 The glorie of man, as man is the image and glorie of God.

Secondly, to saue that which hee bringeth in: where∣vpon the x 1.52 Apostle willeth them to bee faithfull in all things.

The dutie of all Superiours to their Inferiours, is,

First, Good example of graue and wise carriage, The y 1.53 elder women, let them be in such behauiour as becommeth holinesse, not false accusers, not giuen vnto much wine, but teachers of honest things, that z 1.54 they may instruct the younger women to be sober-minded, that they loue their Hus∣bands, that they loue their children: Not as though yee were Lords of Gods Heritage, but that ye may be ensamples to the

flocke. a 1.55 The young men saw me, and hid themselues, and the aged rose and stood vp; his wise and graue carriage pro∣curing reuerence and credit to him.

Secondly, Vsing of the things wherein they are pre∣ferred,* 1.56 to the others benefit, being content to yeeld vn∣to them when they are in the right, as to their brethren. So Deut. 17. 20. it is specially commanded to the King, That his heart bee not lifted vp aboue his brethren. And b 1.57 Iob professeth his care to practise this Lesson, If I did condemne the iudgement of my Seruant, and of my Maid, when they did contend with mee.

Thus did c 1.58 NAAMAN harken to the aduice of his Seruants, and returning, washed in Iordan and was made whole.

The Dutie of such Superiours as are in authoritie,* 1.59 whatsoeuer the same be, is▪

Instruction of their Inferiours in the things of God, and of their speciall callings, as Ioshua did the d 1.60 Israe∣lites. And in this respect Iob e 1.61 saith of himselfe, that he was eyes vnto the Blind, and feet vnto the Lame.

Secondly, Due recōpence of good or euil actions; which Peter f 1.62 sheweth, to bee the cause why Magistrates are erected: for the punishment of euill doers, and prayse of them that doe well. And g 1.63 Paul saith, that Princes are not to be feared for good workes, but for euill. Wilt thou then be with∣out feare of the Power? Doe well: so shalt thou haue prayse of the same: for he is the minister of God for thy wealth. In h 1.64 another place, Ye Masters, saith hee, doe vnto your Ser∣uants that which is iust and equall, knowing that yee also haue a Master in Heauen.

Thirdly, Protection from wrongs: for whither should* 1.65 the eyes i 1.66 of the Seruant looke, but to the hand of the Master? and the eyes of the Mayden, but to the hands of her Mistris? Hereupon, Gen. 20. 16. Abimelech telleth SARA, that ABRAHAM her Husband was the couering of her eyes, and the man that was to protect her. Iosias al∣so,

Lam. 4. 20. is said to be vnto the people, the breath of their nostrils.

The Dutie of Magistrates* 1.67* 1.68 is,

First, Maintenance of true Religion.

Secondly, Maintenance of peace and honestie of life: for to him hath God committed the maintenance of both the Tables. So the k 1.69 Apostle teacheth, that the Ciuill Magistrate is raysed vp of God vnto that high estate of Dignitie, that we might liue vnder them a peaceable and a quiet life in all godlinesse and honestie. A part of this Du∣tie is the deciding of Controuersies betweene man and man, and the true ministration of Law and Iustice, as Moses did, Exod. 18. 13.

For the performance of both these, God hath furni∣shed him with power, and to this end put the Sword into his hands, which hee may not suffer to rust in the Scab∣bard, but must draw it out to punish all offenders. l 1.70 If thou doe euill, feare: for hee beareth not the Sword for nought: for he is the Minister of God to take vengeance on him that doth euill.

In all which punishments, a proportion is to be obser∣ued; That euery one be according to the nature and qua∣litie of the offence: Those against the first Table, most seuerely and sharply, after the example of God himselfe, whom the Prophet m 1.71 bringeth in, saying, How should I spare thee for this? Thy children haue sworne by them that are no Gods.

In the second Table, Murder, Incest, Rape, with death; Trespasse, with the recompence of the hurt, &c. In all which, the Iudiciall Lawes of Moses (albeit wee are not tyed to the precise and strict forme of that Common∣wealth) are notable precedents to goe before vs for the

equitie and substance of them. The contrarie whereof is, the not punishing, or light censuring of capitall crimes, and letting them escape, whom God bringeth into our hands.

Of the first we haue a Law, Numb. 35. 31, 33. Ye shall take no recompence for the life of the Murderer which is worthy to dye, but he shall be put to death: for bloud defileth the Land, and the Land cannot be clensed of the bloud that is shed therein, but by the bloud of him that shed it. And 1. Kin. 20. 42. A Prophet telleth the King of Israel, as from the Lord, Because thou hast let goe out of thy hands a man whom I had appointed to dye, thy life shall goe for his life, and thy people for his people.

For the second, ELI is reprooued, 1. Sam. 2. 23. who for foule and shamefull faults committed by his sonnes; such oppressing of the people, as made men abhorre the Ser∣uice of the Lord: lying with the women that assembled at the doore of the Tabernacle of the Congregation, &c. reprooued them onely with a few words, and that in a milde sort: Why doe you such things? for of all this peo∣ple, I heare euill reports of you, Doe no more so, my sonnes: for it is no good report which I heare of you, that you make the Lords people to trespasse.

Take here-with-all some cautions,

First, That the Magistrate being Gods n 1.72 Minister in this behalfe, doe all things holily and reuerently as in his presence; whereof we haue Ioshua o 1.73 for a worthie pat∣terne, who said vnto ACHAN, My sonne, I beseech thee giue glorie to IEHOVAH the God of Israel, and make con∣fession vnto him, and shew me now what thou hast done: hide it not from me. Afterwards, when the fact was confessed by him, IOSHVA said, In as much as thou hast troubled vs, IEHOVAH shall trouble thee this day. And all Israel threw stones at him, and burnt them with fire, and stoned them with stones.

Secondly, He must propound a right end before him,

that is to say, first, the parties good and reformation, not his shame and destruction: for that the p 1.74 Wiseman teacheth vs to bee the scope and marke that all correcti∣ons ought to leuell at, The bluenesse of the wound serueth to purge the euill, and the stripes within the bowels of the belly.

Secondly, The terrifying of others to commit the like offences, which God in the execution of his Lawes hath a speciall eye vnto, That q 1.75 all Israel may heare and tremble.

Lastly, concerning Magistrates: Let it bee knowne, that the vse of the Sword standeth also in lawfull and iust Warre, in fighting the Lords Battailes, as shee spea∣keth r 1.76 vnto DAVID: For IEHOVAH will certainly make for my Lord a sure House, if my Lord fight the Bat∣tailes of IEHOVAH, and euill bee not found in thee all thy dayes.

The Ministers Dutie is to attend publike teaching, &* 1.77 to be diligent therein. I s 1.78 haue set Watch-men vpon thy wals, O Ierusalem, which all the day and all the night shall not cease; the t 1.79 teacher let him continue in his teaching; the exhorter in his exhortation, &c. The u 1.80 Elders among you I exhort, &c. Feed the Flocks of God that dependeth vpon you. Take x 1.81 heed to your selues and to all the Flocke, wherein the Holy Ghost hath made you Bishops, that you feede the Church of God which hee hath purchased with his owne bloud.

The contrarie whereof are,

First, Idoll shepheards, that cannot teach at all, such as the Prophet complayneth of, Their y 1.82 watch-men are all blinde, they haue no knowledge, they are dumbe dogges, they cannot barke.

Secondly, Negligent Preachers, which, as Esay there saith, lye and sleepe, and delight in sleeping. Where∣fore God telleth z 1.83 EZECHIEL, Sonne of man, I haue appointed thee a Watch-man to the House of Israel, and thou shalt heare the Word out of my mouth, that thou maist giue

warning vnto them from me: when I say vnto the wicked man, Thou shalt certainly dye, and thou doe not giue him warning, nor speake to warne the wicked man of his euill way, to keepe him aliue, that wicked man shall dye by his owne iniquitie, but his bloud will I require at thine hand.

The Dutie of those that haue any charge or gouern∣ment,* 1.84 is,

First, Prouision of food and rayment, whereof the a 1.85 Apostle saith, If any prouide not for his owne, and specially for those of his owne house, he is worse then an Infidell. For this, doth SALOMON commend the vertuous woman, Prou. 31. 15. Rising whilest it is yet night, she giueth meate to her houshold, and the ordinarie to her Maides. And b 1.86 againe, She feareth not the Snow for her Family: For all her Family is clothed with double clothes. And Pro. 27. 27. he saith not onely, Let the milke of the Goates be sufficient for thy food: but further also, for the food of thy Family, and for the sustenance of thy Maides.

Secondly, Familiarly to teach their Inferiours, as the c 1.87 Apostle exhorteth fathers to bring vp their children in in∣struction, and information of the Lord: for which, Abra∣ham d 1.88 is highly commended of God, I know, saith hee, that he will command his Sonnes and his Family after him, to keepe the way of IEHOVAH in doing righteousnesse and iudgement.

Thirdly, To goe before them in Prayer: so did e 1.89 Isack pray vnto IEHOVAH, ouer-against his Wife, that is, in her presence, and together with her, and for her, because she was barren.

The Dutie of Parents more particularly is,* 1.90

First, To apply their children to that they are fit for: f 1.91 Instruct a childe after the manner of his way, euen when he is verie old, he will not depart from it. ADAM, g 1.92 in the first beginning of the World, practised this Lesson: for hauing two sonnes, CAIN and HABEL, HABEL was a Shepheard, and CAIN an Husbandman.

Secondly, To prouide for them: For h 1.93 Children ought* 1.94 not to store vp for Parents, but Parents for their Children.

Speciall to the Father is, to name the Childe: which authoritie, Zacharie, Father of Iohn Baptist, tooke vpon him, when the Mother of the friends i 1.95 striuing about the name, hee decided the Controuersie, and called him Iohn.

Of the Mother another Dutie is more specially to bee* 1.96 obserued, that she nurse the Childe. Holy women haue alwayes reckoned this to belong vnto them. k 1.97 Sarah a great Princesse, maketh no doubt, but that hauing a Childe, she was to giue it sucke: Who would haue said to ABRAHAM, SARAH shall certainly giue sucke? for I haue borne a Sonne.

In like sort l 1.98 Anna is recorded to haue giuen suck to Samuel, as was the common course then of religious and godly Matrones: whereupon the m 1.99 Apostle requi∣reth this in the first place, as one of the most special good workes, which hee would haue that woman to bee well reported for, that should be associate into the number of Widdowes, that she haue nursed her Children.* 1.100

The Dutie of Masters is, to haue a due respect of their Seruants trauailes, whereof there is a speciall Law: n 1.101 When thou sendest out free from thee in the seuenth yeere thy brother an Hebrew, that hath serued thee six yeeres, thou shalt not let him goe away emptie, but shalt giue him a liberall* 1.102 reward of thy Sheepe, and of thy Corne, and of thy Wine, &c.

The Dutie of Husbands is, that they cherish their Wiues with all entyre affection. Ye o 1.103 Husbands, loue your Wiues, euē as Christ hath loued the Church: for no man at any time hath hated his own flesh, but nourisheth it & cherisheth it.

The Dutie of Equals one vnto another, is,* 1.104

First, To loue and to honor each other: Be p 1.105 affectioned to loue one another with brotherly loue. In giuing honour, go one before another, submitting q 1.106 your selues one vnto another in the feare of GOD. Wherefore, wee are

to testifie that our loue and respect to others, by all holy tokens and outward signes of salutation, or otherwise; Greet r 1.107 ye one another with the Kisse of loue: Salute s 1.108 one another with an holy Kisse. The Churches of Christ salute you. Thus it is said of t 1.109 Moses, that he went out to meete his father in Law, and did obeysance and kissed him, and each asked other of his wel-fare. And of u 1.110 Boaz, that he comming from Bethlehem to his Reapers, said vnto them, IEHOVAH be with you. And they said vnto him, IEHOVAH blesse thee. The contrarie whereof is, preferring our selues be∣fore them. Let x 1.111 nothing bee done through contention or vaine glorie, but in meeknesse of minde, let euery man e∣steeme other better then himselfe.

Secondly, To doe good to all, but chiefly to such as* 1.112 by the bond of Nature, or profession of the same faith, are more neerely linked to vs. If y 1.113 any prouide not for his owne, especially those of his owne house, he is worse then an Infidell. z 1.114 Let vs worke that that is good to all, but especially to those of the Houshold of Faith.

Lastly, the due respect wee are to haue vnto our selues, is,

First, To maintaine our honest credit; as the Apostle doth exhort, a 1.115 Whatsoeuer things are of good report, if* 1.116 there be any vertue, or if there be any prayse, thinke on these things. The contrary whereof is, the obscuring of Gods Graces in vs, by our dissolute and carelesse life. So did the foolish Virgins, that b 1.117 tooke not Oyle with them in their Lamps, and he c 1.118 that hauing receiued one Talent, went and digged in the ground and hid his Masters money.

Secondly, A sober esteeming of the Graces wee haue* 1.119 receiued, neither arrogating that wee haue not, or boa∣sting of that we haue. The contrarie whereof is, an o∣uer-cōceit of our selues. d 1.120 Paul to the Romans in one sen∣tence hath them both: For I say, through the grace that is giuen vnto me, to euery one that is among you, that no man presume to vnderstand aboue that which is meete to vnder∣stand,

but that hee vnderstand according to sobrietie, as God hath dealt to euery one the measure of faith.

Notes

• * 1.1

  Iustice followeth which is of the the duties a∣mong our selues.
• h 1.2

  Mat. 5. 43. 44 Ye haue heard that it hath bin said, Thou shalt loue thy Neigh∣bour, and hate thine Enemie. But I say vnto you, Loue your enemies. Blesse those which curse you. Doe good to those which hate you, and pray for those which molest and persecute you.
• * 1.3

  And is Honor, or the general duties of loue. Honor is a performance of duties in respect of a degree.
• * 1.4

  First, among vnequals, from Inferiours to their Superi∣ours, and con∣trariwise,
• * 1.5

  As to all Supe∣riors in yeres, knowledge, or howsoeuer else.
• * 1.6

  Reuerence in acknowledg∣ing the good things where∣in they are preferred, and making our vse of them.
• h 1.7

  Leuit. 19. 32. The notes of which Reue∣rence, are ri∣sing vp before them.
• i 1.8

  Iob 32. 6, 7.
• * 1.9

  Giuing them the place and honour of speaking first, &c.
• k 1.10

  Gen. 18. 8.
• l 1.11

  Exod. 18, 13.
• m 1.12

  1. King. 2. 19
• n 1.13

  Gen. 43. 33.
• o 1.14

  1. Pet. 3. 6.
• p 1.15

  Iohn 13. 13.
• q 1.16

  Gen. 9. 22.
• r 1.17

  Pro. 30. 17.
• s 1.18

  Gen. 21. 17.
• * 1.19

  To them in authoritie. Subiection in a readie sub∣mission to their gouern∣ment, and Obedience, voluntarily to doe what they command.
• t 1.20

  Eph. 6. 5, 6, 7.
• u 1.21

  Ephes. 6. 1.
• x 1.22

  Ephes. 5. 22, 23. 4. 14.
• y 1.23

  Heb. 13. 17.
• z 1.24

  1. Pet. 2. 13, 14.
• a 1.25

  Rom. 13. 1.
• b 1.26

  Gen. 16. 4.
• c 1.27

  Rom. 13. 2.
• * 1.28

  Or (when it cannot with a good consci∣ence be done)
• * 1.29

  patiently to beare the pu∣nishment.
• d 1.30

  1. Tit. 2. 9.
• e 1.31

  Gen. 16. 6.
• * 1.32

  To publike authoritie of Magistracie & the Ministerie. Supplying of charges and o∣ther necessa∣ries for the execution of their office,
• f 1.33

  Rom. 13. 7.
• g 1.34

  1. Tim. 5. 17, 18.
• h 1.35

  1. Cor. 9. 4, 5, 6, 7, 8, 9, 10, 13, 14.
• * 1.36

  and a defen∣ding of them in the same.
• i 1.37

  1. Sam. 14. 45.
• * 1.38

  Touching thē in priuate au∣thoritie. To Parents, not marrying without their consent,
• k 1.39

  1. Cor. 6. 36, 37, 38.
• l 1.40

  1. Tim. 5. 4. and in their necessities to releeue them.
• m 1.41

  Gen. 45. 9, 10, 11.
• n 1.42

  Mat. 15. 5, 6.
• * 1.43

  To Masters faithfull ser∣uice.
• o 1.44

  Gen. 24. 33, 36.
• p 1.45

  Verse 56.
• q 1.46

  Gen. 31. 38, 39, 40.
• r 1.47

  Tit. 2. 10.
• s 1.48

  1. Pet. 3. 17.
• * 1.49

  To Husband and Wife each from other mutuall helpe,
• t 1.50

  1. Cor. 7. 3. and due bene∣uolence.
• u 1.51

  1. Cor. 10. 7. The Wife also to represent her Husbands vertues,
• x 1.52

  1. Tim. 3. 11. and to saue that which he bringeth in.
• y 1.53

  Tit. 2. 3, 4. Againe from all Superiours A good ex∣ample of graue and wise car∣riage.
• z 1.54

  1. Pet. 5. 3.
• a 1.55

  Iob 29. 8.
• * 1.56

  And vsing of the things wherein they are preferred to the others benefit.
• b 1.57

  Iob 31. 13.
• c 1.58

  2. King. 5. 13, 14.
• * 1.59

  From them in authoritie. First, instructi∣on of their In∣feriors, in the things of God, and of their speciall cal∣lings.
• d 1.60

  Iosh. 24.
• e 1.61

  Iob 29. 15.
• f 1.62

  1. Pet. 2. 14. Then due re∣compence of good or euill actions.
• g 1.63

  Ro. 13. 2, 3, 4
• h 1.64

  Col. 4. 1.
• * 1.65

  And lastly, protection from wrongs.
• i 1.66

  Psal. 123. 2.
• * 1.67

  From publike authoritie, that is to say, from Magi∣strates main∣tenance aswell of true Religi∣on, as of peace and honestie of life.
• * 1.68

  Anabaptists, which reiect Magistracie.

  The Papists, which teach that it belongeth not to the Magistrate to deale in mat∣ter of Religion: And also exempt their Clergie from the Iurisdiction of the Ciuill Magistrate.
• k 1.69

  1. Tim. 2. 2.
• l 1.70

  Rom. 13. 4.
• m 1.71

  Ier. 5. 7.
• n 1.72

  Rom. 13. 1.
• o 1.73

  Iosh. 7. 19. 25.
• p 1.74

  Pro. 20. 30,
• q 1.75

  Deut. 13. 11.
• r 1.76

  1. Sam. 25. 28.
• * 1.77

  From the Mi∣nisterie pub∣like teaching
• s 1.78

  Esay 62. 6.
• t 1.79

  Rom. 12. 7. 8.
• u 1.80

  1. Pet. 1. 2.
• x 1.81

  Acts 20. 28.
• y 1.82

  Esay 56. 10.
• z 1.83

  Ezech. 3. 17, 18.
• * 1.84

  From priuate authoritie. Prouision of Food and Ray∣ment.
• a 1.85

  1. Tim. 5. 8.
• b 1.86

  Verse 21.
• c 1.87

  Ephes. 6. 4. Familiarly to teach their In∣feriours,
• d 1.88

  Gen. 18. 19.
• e 1.89

  Gen. 25. 20. and in Prayer to goe before them.
• * 1.90

  From both the Parents.

  To apply their children to that they are fit for.
• f 1.91

  Pro. 22. 6.
• g 1.92

  Gen. 4. 2.
• h 1.93

  2. Cor. 12. 14.
• * 1.94

  and to pro∣uide for them. From the Fa∣ther to name the Childe.
• i 1.95

  Luk. 1. 62, 63.
• * 1.96

  From the Mo∣ther to nurse it.
• k 1.97

  Gen. 21. 7.
• l 1.98

  1. Sam. 1. 23.
• m 1.99

  1. Tim. 5. 10.
• * 1.100

  From Masters, due respect of their Seruants trauailes.
• n 1.101

  Deut. 15. 12, 13, 14.
• * 1.102

  From Hus∣bands cheri∣shing of their Wiues with all entyre affecti∣on.
• o 1.103

  Eph. 5. 25. 29.
• * 1.104

  Secondly, it is of equals one vnto another, in louing, ho∣nouring, and
• p 1.105

  Rom. 12. 10.
• q 1.106

  Ephes. 5. 21.
• r 1.107

  1. Pet. 5. 14.
• s 1.108

  Rom. 16. 16.
• t 1.109

  Exod. 18. 7.
• u 1.110

  Ruth 2. 4.
• x 1.111

  Philip. 2. 3.
• * 1.112

  doing of good to all, but chiefly to such as by the bond of nature, or profession of the same faith, are more neer∣ly linked to vs.
• y 1.113

  1. Tim. 5. 8.
• z 1.114

  Gal. 6. 10.
• a 1.115

  Phil. 4. 8.
• * 1.116

  And lastly to∣wards our selues.

  The mayntay∣ning of our honest credit,
• b 1.117

  Mat. 25. 2. 16.
• c 1.118

  Mat. 25. 16. 18▪
• * 1.119

  and sober e∣steeming of the graces wee haue receiued.
• d 1.120

  Rom. 12▪ 3.