The Whole Sum of Christian Religion, Part 5
The particular diſcourſe of eueryevery one.
The first Commaundement.
THe firſt Commaundement, as before is declared, doth geue forth the whole dutie of mā, or the whole ſumme of Chriſtian Religion Generally: bringing the whole, within the compaſſe of theſe fewe words; To hauehave no other Gods in the ſight of the onelyonly true & liuing Lord. But for the further opening of it, we hauehave to conſider theſe two things. firſt, what it forbiddeth: then, what it requireth.
It forbiddeth, firſt the vice it ſelfe, that here is named: then alſo the Roote therof, and whatſoeuer increaſe commeth out of the ſame firſt, that ſo this vice may out of it afterwarde more naturally ſpring, and laſt of all the ſoyle wherein it groweth. The vice that here is named is, to hauehave mo Gods, then him that is in dede ye only God: whether they be creatures in dede; or but fictions of their owne deuiſe. The Roote is, and needes muſt be, the Ignoraunce of God; the Father, the Sonne, & the holy Ghoſt. Which what it is, as touching the*The particulars are but touched briefly in that which followeth. but largely in the former booke, which goth altogether he…vponupon. particulars therof, may be more conueniently gathered out of ye knowlege anone to be ſet downe. Out of this ignoraunce doth ſpring that which is cōmonly called vnbeleefe, or hardnes of hart, or impenitencie (when we take thoſe wordes more largely): which in effect is, firſt a cō fuſed & a wrong iudgement in all thinges that apperteine to ſound Religion: ſecondarily, little or nothing to eſteme of God: thirdly, neuer ſoundly to reſt in him, but ſtil to preſſe on further, we wote not whither: laſt of al ſo ſtubberne & ſo frowarde an hart, that refuſing to ſubmit our ſelues wholy to God, we huddle him and others together, as we thinke good; and ſo geue forth nothing but yt which is, either plainly wicked, or els, vnderunder the ſhew of holynes, as bad. The ſoyle or groūd wherin it groweth is the corruptiō of our nature. which corruptiō reigneth in al Infidels: not only with the worſt; but alſo with thoſe that are the very beſt among them.
It requireth, firſt the vertue it ſelfe that heere is named: then alſo bothe the Roote oute of whiche it commeth, and whatſoeuer other increaſe groweth out of the ſame, before that this vertue can naturally ſpring: and laſt of al the ground wherin it groweth. The vertue is, to put by all others, & to hauehave the true God only to be our god. Thoſe that we hauehave to put by, are firſt all maner of creatures. Whether Celeſtiall, as Angels, or Saintes: or of this world, as our ſelues, or others, our own, or other folks excellēcies, the ſunne, the moone, beaſtes, birdes, fiſhes, plants, ymages, & ſuche like: or Infernall, as the deuils or ill ſpirits; & dāned ſoules Then alſo all chimers, or fictions, or imaginations, or conceiptes of our owne brayne: as when the Heatheniſhe people of olde imagined gods of the woods, of the hils, of dales; and ſuche like innumerable: and we of late (not farre behinde) imagined eyther Angels or Saintes, beyonde the warrant of Gods worde, to flee vntounto in time of neede: or when yet we imagine ſome things to be in our ſelues, or others to doo vsus good, whiche in deede are not to be founde. all which things we hauehave to put by, and to preſſe on, to geue our ſelues wholly vntounto the Lorde. The Roote is the knowledge of God; the Father, the Sonne, and the holy Ghoſt. as namely; vnderunder the perſon of the Father, to knowe what the Godhead is in his owne nature, not yet come foorth or vttered vntounto vsus. and therein more ſpecially to inquire, firſt of ſuch things as moſt properly concerne his Perſon: then of certayne other Excellencies that are ſomewhat farther of from the conſideration of his Perſon, or ſubſtaunce, and yet can neuer be ſeparated from the Godhead: laſt of all, of his will and pleaſure. VnderUnder the perſon of the Sonne, to knowe howe the ſelfe ſame Godhead hath declared or vttered him ſelfe to be knowne of others. and therein, firſte in what ſorte he beganne this manifeſtation of him ſelfe: ſecondarily, in what ſorte he dyd from time to time proceede with the ſame: thirdly, in what ſorte it muſt be accompliſhed or finiſhed. VnderUnder the Perſon of the holy Ghoſte to finde out in what maner the ſelfe ſame Godhead worketh in others, that he may be knowne in his demonſtration. and therein, firſte howe he worketh generally with all: and how more ſpecially he worketh with diuers kindes. firſt with the Choſen: then with Reprobates: laſt of all, with all other inferior Creatures. Out of which knowledge doth ſpring that which ſometimes is called Fayth, ſometimes Repentaūce, (when we take thoſe words generally) and by diuers names beſides. which is in effect, firſt, a ſounde, & a ſetled iudgement in ſuche thinges as concerne true Religion: then a feruent, and a ſingular louelove of God, for that we finde him to be ſuche as he is: thirdly, to ſettle our ſelues wholy in him, & neuer to ſeeke to any other: laſt of al, ſo obedient, ſo humble, and ſo pliable a mind, in all things to be at the becke of God, that putting by*That by theſe meanes we are ſayd to put by mākinde on the one ſide, and all other creatures on ye other ſide, that others maye bee more eaſily perſwaded therin, they muſt learne to knowe, that ye knowledge of god carieth ſuch a light with it, as that thereby we doo in deede very playnely perceyue, that neither the one, nor the other of thoſe are meete to hauehave any ſuch honour. And firſt as touching mankinde, yf wee Mankinde on the one ſide, and al other*That by theſe meanes we are ſayd to put by mākinde on the one ſide, and all other creatures on ye other ſide, that others maye bee more eaſily perſwaded therin, they muſt learne to knowe, that ye knowledge of god carieth ſuch a light with it, as that thereby we doo in deede very playnely perceyue, that neither the one, nor the other of thoſe are meete to hauehave any ſuch honour. And firſt as touching mankinde, yf wee Creatures on the other, wee geue ouer our ſelues wholy to God, by a kinde of ſpirituall Homage or ſoueraigne honour. the particulars wherof doo more properly apperteyne to the other Commaundementes. The grounde, or moulde where this knowledge will growe, is neuer any other, but eyther the former integritie of our nature, whiche nowe is paſte our reache for euer: or els, Ieſus Chriſt, by myſticall vnion to bee incarnate with him. which way only is left vntounto vsus wherby wee may be able to doo any good.
ſhould giuegive this honour to any, it muſt nedes be, our ſelues, or others. If it be our ſelues, then is there at al no place of worſhip, which by nature doth neuer paſſe but frō the leſſer vntounto the greater. Which inequalitie is neuer found betwixt our ſelues on the one ſide, and no moe but our ſelues on the other. If it be others, then muſt it be ſuch as hauehave already finiſhed their race in this preſent world: or els thoſe that yet remayne here on the earth. If they be of the former ſorte, or hauehave alreadie ended their preſente lyfe, fyrſte they are not perfect men, for that their bodies and ſoules are ſundred eche from other. ſecondarily, their bodies (a very fewe only excepted by ſpeciall prerogatiue) are yet in the bowels of the earth, not able to doe the functions of a body, but ſubiect to rottennes, and to corruption. laſte of all, their ſoules muſt needes be, eyther at reſt and bleſſed (and then exempted from the ſence & knowledge of our miſerie heere) or in paynes and miſerable, and ſo, not at leyſure, nor able to geue any bleſſedneſſe to vsus. If they be ſuch as yet are on earth in this preſent worlde, eyther they are vtterly feuered from vsus by diſtaunce of place (and then can they doe vsus neither good nor hurte): or els they are heere among vsus, and then are affected towards vsus, eyther well and Chriſtianlyke (and then it is the worke of Gods ſpirite in them); or euill and wickedly (and then is the power of the Diuell, and their owne naughtineſſe coupled together. but then as they are vnwilling to do vsus good, ſo are they vnable to doo vsus hurt); or indifferently (& then neither are they of any deſertes towards vsus, neither are they in dignitie but our equals, or of the ſame mould with vsus.) So that whether they be ſaintes in heauē, or damned ſoules in hel, or men liuing on earth, as they are not able to helpe or hurt vsus, ſo are they neither Lords nor Ladies to vsus in this accompt. Concerning other Creatures, nedes muſt they be eyther Angels of heauen; or wicked ſpirites, and diuels of hell; or others of theſe corruptible creatures. yf they be Angels in heauen, then are they ordeined to ſerue vsus, as God from time to time ſhal imploy them: are but fellow ſeruants with vsus: and hauehave neither authoritie ouer vsus; nor any power againſt vsus, or with vsus. yf they be of thoſe diuels, or wicked ſpirites, then can they not hauehave but an yl wil towards vsus: and yet hauehave they at all no power againſt vsus. yf they be of other corruptible creatures, either in the firmamēt or elements aboue, or els on the earth, or in the waters beneath, thē are they in dede the good creatures of god: ordeined to our vſe; but yet all our inferiors, made to doe their ſeruice to vsus: otherwiſe in their owne nature but weake, and able to doe vsus no pleaſure at all, but when it pleaſeth God to worke by them. So that theſe alſo are neither Lords nor Ladies to vsus.
The ſeconde Commaundement.
THe ſeconde Commaundement doth ſhewe what kinde of worſhippe it muſte needes be (as touching the ſubſtaunce, or mater of it) wherewithall God muſte be ſerued of vsus, ſo long as we lyue here in this preſent worlde. that is, To worſhippe him as he hath appointed; and none otherwiſe. But of that pece of ſcripture, that goeth vnderunder the name of the ſecond commaundemēt, there be two principall partes. the former is the Commaundemēt it ſelfe: the other is the Reaſon added in the ende, to ſtyrre vsus vp to kepe this commaundement.
In the Commaundement it ſelfe we hauehave likewiſe to ſearch out, firſte what it forbiddeth: then what it requireth.
It forbiddeth, firſt as touching images a couple of Braunches: then alſo the*By this word roote we henceforwarde vnderſtand yt knot or ioynt, out of which ye Braunch groweth. Roote of them, and whatſoeuer other Braunches come out of the ſame. The former of ye two Braunches that by name are forbidden, is to make to our ſelues, or to our vſe anie grauen image or the likenes of any thing that is in heauen aboue, on earth beneath, or in the waters vnderunder the earth (and yet not altogether; as namely, when they are but hiſtoricall & ciuile: but) when they are made to ſome ſuperſtitious ende. as, eyther to expreſſe the Godheade: or, by that meanes to bring him ſomewhat nerer to vsus, or to our vſe: or, to ſtirre vp, or kindle in vsus any kinde of deuotion, or, as we commonly ſay, to put vsus in a good mynde. The other is (if it happen we hauehave made any ſuche, or otherwiſe light on them) to bowe downe vntounto them, or to worſhippe them. which may be done eyther for their owne ſakes; which is the groſſer error: or for others whome they are made to repreſent; which alſo is badde ynough. And we may bowe downe vntounto them, or worſhippe them two maner of wayes. eyther by giuing ſome actuall reuerence vntounto them; as geuing a croſſe the right hand: or, yf in fancie we make any accompt of them, or hauehave them in anye eſtimation. The Roote is a principall parte of infidelitie, or of the increaſe that commeth of it, which we may call a deſperate or a careleſſe mind: not ſo ſoundly reſting in the workes of Gods wiſedome, but that we feare the diuell will runne away with all, or at leaſt very much doubt how the matter will go, vnleſſe we adde ſomewhat more thervnto; or els hauehave ſo litle care of his directiō, yt very eaſely we go before it. The other Braunches that are in like ſorte forbidden, are many and diuers: but ſuche as may all be reduced to a couple of ſortes. For whereas our worſhippe muſte needes be eyther Internall, or els Externall, howſoeuer we ſhal happē to worſhip amiſſe, it muſt neds apperteyne to one of theſe kyndes. But wheras our Internal, or inward, or ſpiritual worſhippe hath lykewiſe a couple of Braunches, the one of Honoure, the other of Seruice, we hauehave here to take ſo much more heede how we ſort together thoſe Braunches that belonge therevnto. Braunches that goe againſte his Honour, are, when we do eyther conceaue any ſuch fancies or opinions as are contrary therevnto: or hauing ones conceiued any ſuche, beginne to hauehave an eſtimation or a lyking of them. As for example, To thinke otherwiſe of God in any point, then he hath opened him ſelfe vntounto vsus: to hauehave other opinions in pointes of Religion, then are ſet forth in his worde: to hauehave other wayes to helpe our ſelues, eyther in the worke of our Redemption, in the whole, or in part; or in other things that we nede: to imagin that things come by happe or chaunce, or that ſome others beare a ſway in them; and doo not attribute al vntounto god: to ſweare by any other: or ſuch lyke. Braunches that go againſte the Seruice that we owe vntounto him, are lykewiſe of two ſortes. firſt when we are not in a redines to doo him ſeruice: then when we miſſe in the deede it ſelfe. Out of a redines may we put our ſelues, yf eyther we hamper our ſelues vnaduiſedly, by Vowes, Mariage, Bondes, or Seruice: or yf we doo impayre our ſelues, in Minde, Bodie, or Goodes. As touching the deede it ſelfe, that alſo is double. firſt, that whiche belongeth to our Common Calling, as we are Chriſtians: then, that which belongeth to our ſeuerall Trades, or kindes of lyfe. In the former of theſe we offende, when we eyther entre into a wrong profeſſion (as both the Iewes, & Turkes doo): or when as hauing entred well, and taken vponupon vsus the right profeſſion, we doe ſuche thinges as we are not charged with all. as, Superſtitious, or Pope-holy perſons vſe to do, when they do their owne, or other folkes workes: Coniurours, Exorciſtes, Witches, Charmers, and ſuche like when they go about without any calling to call vp, inquier of, commaunde, caſte out, bynde or hamper diuels or ſpirits; or any other ſuch feates of theirs. In the latter of theſe we offend, when as eyther we chuſe our Trade amiſſe; not regarding therin the calling of God, but our owne corrupt affections: or els hauing rightly choſen, do otherwiſe vnderunder the name of our calling, then our calling alloweth, or will beare vsus out. Externall reſpecteth the outwarde action. Againſt it we offende, when as eyther we vſe any other rites or Ceremonies then are taught vsus or warranted by the word of God (whether they be borrowed of the abrogate Leuiticall law, or deuiſed by our ſelues; or taken of others, by Tradition, Cuſtome, or writing) or els when we ſhrinke frō the open profeſſion of him or his truth, in worde or deede; for feare, or fauour.
It Requireth, firſt the preſent Braunches: then alſo the Roote, and whatſoeuer other Braunches come out of the ſame. The preſent Braunches are heartely to deteſt all ſuche images, eyther to worſhip thē; or els but to deuiſe, or make thē, or hauehave them. The Roote is, ſo fully to ſettle our ſelues in the workes of Gods wiſedome, & ſo highly to eſteme of ye ſame, that neuer we go about to do any part of our owne deuiſe in thoſe matters. The other Braunches that ariſe out of the ſame, are to be taken in the ſelfe ſame order that before is ſette downe. As touching the former parte of our Inwarde worſhippe, whiche reſpecteth the Honour that we owe vntounto God, firſte that we thinke or conceaue of God in eueryevery point as he hathe opened him ſelfe vntounto vsus: that we conforme our opinions and iudgement in matters of Religion to the preſcript of Gods worde: yt we doe ſo fully content our ſelues in him, that in all matters, as in all caſes we euer depende of, and reſt onelyonly in him, as well for the whole worke of our Redemption, as he hath wrought it in Ieſus Chriſt; as alſo for what ſoeuer els we need in this preſent worlde: that we attribute all thinges vntounto God; and ſeeke vntounto him in all our neceſſities: that when ſoeuer we are iuſtly occaſioned to take an othe, then, becauſe he onelyonly is ſufficient to witnes a truth, that wee euer call him to witnes, and ſweare onelyonly by him: and whatſoeuer others are of this kinde. As touching the other part, which is the Seruice that we owe vntounto hym, there be two ſortes of Braunches that apperteine therevnto. the firſte, as touching our preparation to doo him Seruice: the other as touching the deede it ſelfe. vntounto our preparation apperteyneth, firſt that we euer kepe in our handes all ſuche libertie and freedome as it ſhall pleaſe God to afforde vsus: then that we keepe vp and mainteine our ſelues in good plight; in Minde, in Body, in Goodes, that ſo we may do our Deede the better. VntoUnto the Deede it ſelfe do in like ſorte apperteine two ſortes of Braunches. firſt, as touching our Common Callinge, that we both carefully reſerue our ſelues to ſuche thinges only as ſhall be inioyned, or holde of our handes from all, tyll we are very well aſſured what is to be done: and alſo when we ſhall throughly ſee what is to be done, remoue all lets, ſet our ſelues to the dede, and continue therin. then as touching our ſeuerall Trades of lyfe, firſte that we chuſe arighte: then that faithfully we walke therin. Concerning that kinde of worſhippe that I termed Externall, and ſaide to reſpecte the outwarde action, the Braunches are, firſt that we duly vſe ſuch Sacramentes, Ceremonies, and other Exerciſes, of our faithe, as the worde of God hath commended vntounto vsus: and ſuch Ceremonies, and other godlie Eercices, as ſhall from tyme to tyme be found mete for vsus, and rightly by thoſe that are in authoritie commended vntounto vsus. then alſo that we euer profeſſe our faith in this naughtie worlde, in worde and deede, as occaſion ſhall at any tyme ſerue.
As touching the reaſon that he addeth in the ende, to ſtyrre vsus vp to keepe this Commaundement, it is double. For firſt he denounceth his iudgements againſte thoſe that breake it: and then vnfouldeth his merciemercy towards them that obſerue it.
In the denuntiation of his Iudgementes there are diuers thinges to be conſidered. Firſt that he is The Lord our God: and therefore ought to be had in ſo muche reuerence, as the keeping of this commaundement requireth. Then that he is Ielouſe and therefore can not abide, that we ſhould turne to the deuiſes of others. Thirdly that he viſiteth the Sinnes of the fathers vppon their children, vntounto the third and fourth generation. wherby he geueth vsus to vnderſtand, not, what he euer doth: but in what caſe ſuche doe ſtand in reſpect of their owne reprobate wayes. That is, that Idolatrous parentes, are in manifeſt daunger to hauehave, both their idolatrie & ſuperſtition caſt on their children (and thē thoſe children nede not ſo much to triumph or glory to continue ſo obſtinate in their fathers wayes: but rather acknowledge it to be the hande of God, and his feareful vengeaunce, that they hauehave no better grace. which alſo is not the leaſt cauſe, that this preſent generation of ours, deſcended for the moſt part of Popiſh parents, is yet ſo froward as it is): And their other ſinnes likewiſe ſo caſt vponupon them, that for their ſakes they ſhall be eyther accurſed clene, or much puniſhed, and diuerſly plagued; though not in ſuch ſort, but that their owne deſertes ſhall alſo require it together with the other. Laſt of all, that he termeth them, that hauing Images and ſuch other toyes breake this commaundement, no one iote better then Haters of him.
Hauing ſo denounced, then he ſtrecheth out his armes of mercy to imbrace all thoſe, euen vntounto thouſands, that geue thē ſelues to obſerue this commaundement. wherin are three principall things to bee conſidered. Firſt, that he will be merciful to them. Secondarily, that howſoeuer the fooliſhe and frantike worlde accompt otherwiſe of them, that abhorre to geue godly honour to Saincts & Images; or, in their owne deuiſes to be as ſuperſtitious as they: yet God him ſelfe termeth thē Louers of him. Thirdly, that he coupleth together theſe two thinges, to louelove God, and to keepe his commaundementes. by occaſion whereof we may learne this one thing, that neyther can we be founde to louelove him, vnleſſe we endeuour our ſelues to keepe his cōmaundementes (a ready barre for all hypocrites) neither can we kepe his cōmaundementes, vnles we louelove him (that al Image-worſhippers may ſee them ſelues playnly excluded).
Let Popery beware, that it neuer come to be examined by this commaundement. It is no maruell, that they would ſo gladly hauehave ſtollen it out.
The thirde Commaundement.
THe third doth teach vsus, that we ſhould inwardly hauehave ſo notable a reuerence of God, as that this worſhippe before deſcribed ſhoulde euer be pouldre… with true ſincerity. And it hath two principall partes. firſt the Commaundemen… it ſelfe: then the threatning that is added therevnto.
In the Commaundement it ſelfe w… hauehave to conſider, firſt what it forbiddeth … then what it requireth.
It forbiddeth, firſt one Braunch: the… alſo ye Roote, & whatſoeuer other Braunches come out of ye ſame. The Braunch is▪ to take ye name of the Lord our god ydly▪ or in vaine. eyther by ſwearing ydly by him; or howſoeuer els we talke of him a… a venture, or to no purpoſe. The Roote is Vnreuerencie towardes God. The other Braunches that come out of this Roote are many of them as had as this, & ſome much worſe, and all together very many in nombre: but ſuch as may very well be reduced to a couple of ſortes. whereof the former is of thoſe wherby we breake this Commaundement as we are Chriſtians, or in reſpect of our common Calling. the other of thoſe wereby it is broken in certen of our particular Callings or Trades of lyfe. Of the firſte ſorte are, firſt Hypocriſie: that is, vnderunder the name of Gods ſeruaunt, eyther not to receaue Chriſtian Religion, in the whole, or in ſome materiall pointe: or not to hauehave it our endeuour to lyue accordingly. eyther in the whole, or in ſome parte. Secondarily in ſwearing, whē we ſweare either by God, either contrary to our knowledge, falſly; or whē we know it not certainly to be as we ſay; or but vainely, when there is no vrgent neceſſitie: or by the Manhodde of Chriſte, or ſome part thereof, eyther curſedly and outragiouſly; or in ſuch ſorte as before is ſet downe of God: or by any other. Thirdly in our Publique Seruice, yf eyther thoſe to whome the adminiſtration thereof is committed, behaue them ſelues vnreuerently, or otherwiſe then becommeth them that in theſe thinges repreſent the perſon of God, eyther in the worde; or in the Sacraments; or in their Diſcipline or ſpirituall Cenſure; or in other Eccleſiaſticall functions: or ſuche as are partakers therof, eyther receaue them; or behaue them ſelues there in, otherwiſe then they ought to doe, or as becommeth thoſe that are before the eyes of God. Fourthly, yf at any other tyme we abuſe*As it is the maner, firſt of profane or vngodly perſons: ſometimes wreſting the ſcriptures to a wicked, or a trifling ſenſe, ſometymes iangling or ieſting of them, and other holy miſteries. then alſo of Cōiurers, witches, Sorcerers and Charmers, vſing (or abuſing rather) thoſe holy thynges in their wicked and dyueliſh… doinges. laſt of all of Papiſtes in many of their doinges: abuſing the Scriptures very muche, applying the Sacramentes after the ſame maner, as Baptiſme to bels, th… Lordes Supper to deade men, and halowing of deade elements to their trifling, or wicked purpoſes. holy thinges: as the Scripture, or any parcell thereof; eyther of the two Sacramentes; good prayers; or bleſſings; the name of God; Hallowinges alſo; or ſuch lyke.
Laſte of all when we counterfete, or take to our vſe, or make common ſuche*As the miraculous faſt of Chriſt: Spitle: Ephata: extreme vnction: Sacrificers: Maſſe-geſtures. &c. extraordinarie miracles or other excellencies as it hath pleaſed the Godheade to ſhewe foorth eyther in Chriſte or other wayes, not to our imitation, but to the beautifying of him ſelfe, or his worde. Of the other ſorte are diuers; but ſuche as doe apperteine vntounto thoſe that are, eyther in authoritie, or dignitie ouer others: and in that reſpecte repreſent vntounto others the perſon of God. Of the former are Princes, vnderunder-magiſtrates, Miniſters, Parentes, Huſbandes, Scholemaſters, and Maſters of howſhouldes: and whoſoeuer els hauehave any authoritie ouer others. The Braunches that do apperteine to thoſe, are, firſt as touching their lyfe and conuerſation, yf they do not their endeuour, euen in their Perſons to repreſent the holynes; and the reuerende maieſtie of God. Then as touching the maner of their gouernement or ordering of thoſe that are vnderunder their charge, firſt yf they will rule by will without any lawes: ſecondarily yf their lawes be yll: thirdly, yf, whē their lawes are good, they do not execute ye ſame. Their lawes may be yl, & vnmete for the iudgemēt ſeat of god, yf either they tend not to that ende, yt god hath preſcribed: or doe it not with ye ſame equabilitie or moderatiō. Thende whervnto their lawes & orders muſt tend is double. firſt to make thē euer more & more ye citizēs or ſubiects of gods kingdome, in religiō & vertuous life: thē yt they liue an orderly, peaceable, & proſperous life one with an other. The moderatiō is, yt in puniſhmēt of faults, they be neither more rigorous, nor remiſſe: in rewarding of well-doing, neither more harde, nor liberall, then God, hath preſcribed by the directiō of his word. Their execution will likewiſe be faultie, yf eyther they pardon in the whole, or in parte, ſuche as are in falne within the ſenſe and meaning of the lawe: or puniſh thoſe in the whole, or in parte, that are not founde to hauehave tranſgreſſed. Of the latter, that is of thoſe that are but in Dignitie preferred before others, are the more learned, the more aged, the more noble, the more cunning, & the richer ſort. The Braunch that apperteineth to theſe, is no more but this, yf they walke not before God and men in ſuch ſorte, as becommeth thoſe whome it hath pleaſed God to cloth with ſo honorable garments before many others; and to chuſe them from among the reſte, to beare his treaſures and precious iewels.
It requireth, firſt the contrary Braunch: then alſo the Roote it ſelfe, and, whatſoeuer other Braunches come out of the ſame. The Braunch is, whenſoeuer we talke of god, to do it with reuerence. The Roote is a ſingular Reuerence of God. The Braunches that apperteine herevnto by vertue of our common Calling, are, firſt as touching our profeſſion to receaue Chriſtian Religion in eueryevery pointe: and vnfeinedly to endeuour our ſelues to liue accordingly in all thinges. As for ſwearing, firſte, that whenſoeuer we ſweare we euer ſweare by our holy God: then alſo in ſuch ſorte as we ought to do. firſte ſo truly, that there be in our oth, not only no plaine falſhoode; but alſo no maner of diſſimulation: then alſo, that we do not ſweare ſo neyther, but when we are by good occaſion vrged thervnto. As touching our diuine ſeruice, that ſuche as miniſter, do ſo behaue them ſelues, as beſt may ſhew forth, howe holy thoſe thinges are; and the very truth, and maieſtie of them: that ſuch as be partakers of them, receaue them as at the hands of God; and behaue them ſelues as in his preſence. As touching thoſe other holy things, that we hauehave ſuch an eſtimatiō of the holines and maieſtie of God, that we abhorre more then a thouſande deathes, to vſe his moſt bleſſed name, his Scriptures his Sacramentes, or good prayers which ſhoulde alſo be his, but to moſte holy and godly vſes, ſuch as him ſelfe hath ordeined them for. Laſt of all, that in no wiſe we drawe to our imitation any ſuch excellencies as we finde done to his owne glory, or the cōmendation of his honour: but that with reuerence we ſet them by, and leaue them wholly vntounto him ſelfe. The Braunches that do apperteine herevnto by vertue of thoſe ſeuerall eſtates, are, firſt for thoſe that are in authority, that firſt as touching their conuerſation among men, that they ſo behaue them ſelues, as may reſemble, ſo neere as they can, both the holynes and maieſtie of God: then as touching the forme of their gouernement, that their Lawes be good, as well in ende, as moderation; that they gouerne by the preſcript therof; and euer put them in diligent execution. Then as touching them that are in dignitie before others, that they walke in ſuche ſorte as becommeth thoſe whom God hath honoured, and choſen to carie ſo precious things.
In the Threatning annexed therevnto, we hauehave to beholde, that howſoeuer we may accompte it but a ſmall matter ſo lightly to take into oure mouthes the name of our moſte holye God: yet the Lorde, in his Iuſtice, findeth it to be ſo great a ſinne, as that he muſt needes condemne for it. And then doth there an heauie iudgement remayne for thoſe that are the worſt ſort of this kinde of ſinners.
The fourth Commaundement.
THe fourth Cōmaundement requireth that we walke thoſe wayes that it hath pleaſed God to lay foorth to bring vsus to this worſhippe before deſcribed. But the peece of Scripture that belongeth thervnto, may be diuided into three principall partes. The firſt to be the Commaundement it ſelfe, of the ſeuenth dayes reſt: the ſeconde, the conceſſion or allowaunce of ſixe dayes working: the thirde and laſt, by what reaſon he perſwadeth vsus to keepe this reſt.
As touching the commaundemet it ſelfe we hauehave to conſider, ſomewhat otherwiſe then in the others, firſt what it requireth: then what it forbiddeth.
It requireth firſt one Braunch yt here is named: then alſo the Roote, and whatſoeuer other Braunches come oute of the ſame. The Braunch is no more but this, that we keepe*As touching this firſt & principal Braunch it is to be conſidered, that firſte as touching the preciſe neceſſitie for the outward obſeruation thereof, which was caſt vppon the Iſraelites tyll the comming of Chriſte, that is not ſo layd vponupon vsus, but yt we may very well imploy that day alſo to our vſuall labour, yf at any tyme the rule of charitie or Chriſtian dutie ſhall ſo requyer, vppon ſome extraordinarie occaſion. Then as touching a certen free obſeruation of it, that it doth yet remaine in force with vsus. The reaſons that are commonly geuen are theſe. Firſte to expreſſe the ſpirituall reſt that we hauehave in Chriſt. Concerning which, it is very true that we hauehave a notable reſte in him. Neuertheleſſe to keepe the Sabboth to that ende, dyd apperteine to the Iſraelites alone tyll Chriſte came in the fleſhe: not vntounto vsus, nor to them neyther ſith nowe he is come, and howſoeuer the Iewes can not yet leaue their ſuperſtition therein: yet full litle doth it become Chriſtians, being now paſt children, ſtill notwithſtanding to go by the wall. Secondarily to make the eſtate of ſeruaunts and cattle, that are vnderunder worldly Maſters, more tolerable. Concerning which it ſeemeth rather to be an accidentall comoditie, that the obſeruation of ye Sabbath bringeth with it: then an eſſentiall purpoſe wherevnto it was ordeyned: although in ye eternall Reſt of ours, not onelyonly ſeruauntes, but all other creatures ſhall likewiſe hauehave reſt. Neuertheleſſe, ſeeing that God him ſelfe did often point the Iſraelites therevnto, he is not I warrant you any Chriſtian, that hath not a iuſte conſideration of it alſo: partly for that he hath not that moderation: but ſpecally becauſe that ſo he keepeth his ſeruauntes, from the meanes of their ſaluation. The thirde and the principall reaſon is, that it may ſerue our nedefull vſe: that both by the godly exerciſe that we hauehave in our publique aſſemblies, and by our priuate meditation, God may in dede work our ſanctification and ſoperforme the thing that we ſeeke. Beſides theſe reaſons, which are by others commonly geuen, the Scripture noteth one other, which is that the Sabbath day ſhould be a token vntounto thē, that (not they them ſelues or any other, but) the Lorde onelyonly wrought their ſanctification. to which ende, although that we are not bound to obſerue it, becauſe that ſo taken it is a figure abrogate: yet may we ſoūdly gather out of it theſe two points that we alſo are ſantified by no other meanes: & that it becometh vsus plainely to acknowledge it, & euer to kepe it in freſhe remembraunce. holy the ſeuenth day, reſting from our vſual labours therin. The Roote is, to be godly minded; or, to hauehave an vnfeined, and an earneſte deſire to attayne to thys worſhippe before deſcribed; and ſo throughly to be ſanctified by the gracious woorke of God in vsus, that eueryevery day more & more wee maye ceaſe frō our owne naturall woorkes whiche euer are naught, and be occupied in his, that ſo we may worſhip him aright. The other Braunches that do grow out of his Roote, are many and diuers. Firſte, ſuche as doe apperteine to the keping holy or right vſe of the Sabboth day, beſides that other whiche is already ſette downe. as namely, to ſpende the whole Sabboth day, eyther in Publique exerciſe, as in ordinary ſeruice, or Sermons: or in priuate meditaiō, examining in what caſe we are, and lifting vp our heartes vntounto God in thankesgeuing, or prayer as occaſion is offered; and preſcribing to our ſelues whatſoeuer is of vsus to be done. or in ſuch other workes of charitie, as by iuſte occaſion we ſhall be at any time called vntounto. Then alſo whereas it is knowne well inough, that God worketh that worſhip afore ſaide in vsus by ſecondary cauſes, we may oute of it eaſely gather, that by the vertue of this commaundement we are led to ſeeke out the benefite of them, and to take it vntounto our ſelues. Of theſe ſecondarie cauſes I find two ſorts. wherof the former may well be termed Ordinarie meanes wherby it pleaſeth god to worke: the other are more properly Helpes, for the better working of thoſe meanes. So, theſe other Braunches, which do appertaine to this Com. may well be reduced vntounto a couple of principall ſortes. the former of thoſe that doe apperteine to theſe Ordinarie meanes: the latter of thoſe that do apperteine to thoſe other Helpes.
As touching both which there are three principall thinges that in this place were to be conſidred. firſt what they are: ſecondarily how God worketh by them: thirdly in what ſort we hauehave to meete with the working of God, or howe to take the benefite of them. But becauſe the firſte & the ſecōd of theſe three are alreadie ſet downe in the former booke wherevnto they do more properly apperteine, here we ſhall nede to talke but of the third, that is, how we ought to take the benefite of them.
Therefore to come to thoſe Ordinarie meanes, the word, the Sacramentes, the Church, & Gouernment, this is our duty in eueryevery one. Firſt, as touching the worde we ought ſo highly to eſteeme of it, yt not only we ſtudy it by our ſelues; & diligētly geue eare to the ſame being read vntounto vsus: but alſo, yt we euer mainteine ye miniſtery, ſo far as ye direction of God doth lead vsus. The myſterie of the Sacramēts hauehave we often to vnfolde before our eies, euer ſtriuing therby to mainteine & better our vniō with Chriſt: and cōtenting our ſelues, once to hauehave receiued thone; oftē to quickē vp our faith by thother. As touching the Church we muſt in dede be one of them: & yet we muſte take good hede vntounto thē. As touchinge the former of theſe two pointes, becauſe they are the people of God, we hauehave to aſſociate our ſelues vntounto them; and among them, ſo nere as we can (not diuiding our ſelues frō the reſt) to the better ſort: when once we are come together, not to part againe without iuſt occaſion; nor to geue them occaſion to caſt vsus out; or to ſunder themſelues from vsus: but euer keeping with them, diligently to reape from tyme to tyme, whatſoeuer ſpirituall commoditie we may hauehave by them. As touching the latter, becauſe they are but Men, we muſte beware, leaſte yf they happen to fall from the truth, eyther in the whole as the Iewes, and Turkes; or but in part, as the church of Rome very fouly hath don, they cary vsus alſo with them. Laſte of all, that we may reape the benefite of Gouernement, firſte we hauehave to ſubmit our ſelues willingly to drawe in the yoke thereof: not onelyonly when our Magiſtrates them ſelues are good; and their lawes very eaſie: but alſo when thē ſelues are bad & tyrannous; & their lawes very greuous. ſo long as the greuouſnes of them conſiſteth, not in commaunding ſuch thinges as are yll; nor in forbidding ſuch things as are good eyther in nature, or in circumſtance as the caſe ſtandeth: but onelyonly in reſtreining our outwarde libertie, in thinges indifferent. Then alſo we muſte doo our endeuour to maineteine and vpholde them with our Counſell, Prayer, Bodie, & Goodes: whether them ſelues be good or badde; ſo long as they are our lawfull Magiſtrates.
The Helpes that I ſpeake of, which it hath pleaſed the wiſedome of God to cō mend vntounto vsus for our better furtherance in thoſe meanes (and therefore to be ioyned with them) are theſe three: watching, Faſting, and Prayer. Concerning which, we hauehave in like ſorte, but the thirde point to conſider. that is, howe we ſhould helpe our ſelues by theſe which eueryevery one may ſee to be this. that we ought diligently to occupie our ſelues therein, in them all, & in eueryevery of them. or in a fewe moe words, firſte that we aduiſe our ſelues with all poſſible circūſpection, what it is we hauehave to doe: what may hinder, or further the ſame. Secondarily that we be ſo earneſtly ben to do what we ſhould, that we buſily auoide whatſoeuer may turne vsus out of the way, or but hinder vsus therein: and redily vſe whatſoeuer may ſet vsus through the way, or neuer ſo little helpe vsus forwarde. Laſt of all that we hauehave ſo liuely a feeling of our owne wretchednes and weakenes on the one ſide, and of the abū daunce and gracious kindnes that is in God on the other ſide, that to the performaunce of theſe things, we ſeke vntounto god with feruencie of minde. and, to the ende that our prayers may better ſpeede, we euer purge our ſelues from our ſinne, leaſt that by the reaſon of it we become odious vntounto him: and neuer freight our heads ſo full of worldly fancies, but yt we may be able to kepe our minds vntounto our praiers.
It forbiddeth, firſt the Braunch: then alſo the Roote, & whatſoeuer other Braunches come out of the ſame. The Braunch is, to be occupied in our vſual affayres on the Sabboth day. The Roote is, to be worldly minded: or, to hauehave ſo litle accōpt of our inwarde ſanctification, that we do not much care though ſtill we remaine as bad as before, and euer be occupied in the workes of our owne corrupt nature. The other Braunches yt do ſpring out of the ſame are diuers. Firſt ſuch as do apperteine to the Sabboth day it ſelfe, if we beſtowe it, or any parte of it in ydlenes, goodfelowſhippe, inordinate feaſtinge, drinking, gamning, or ſuch like: or yf we abſent our ſelues from the ordinarie Diuine Seruice: or yf we either cauſe, or ſuffer others that are vnderunder our charge, ſo to doo. Secondarily, as touching thoſe Ordinarie meanes before ſette downe, yf we hauehave ſo litle care to be godly, that we behaue our ſelues cleane contrarie to that whiche is before ſette downe. As namely, firſte as touching the worde, yf eyther we doo flatly deſpiſe and abhorre; or els not ſingularly regarde, eyther the reading or the hearing of it: or if eyther wee doo cleane plucke downe the Miniſterie; or by our niggardly allowaunce, but ſteale away the force thereof. as for the Sacramentes, yf eyther altogether we ſhunne them: or but in ſome poyntes after our manner abuſe them: buryinge the one in deepe obliuyon: and comming to the other, eyther vnreuerently; or very ſeldome; or not at all, but for feare of cyuile coercion, or ſhame of the worlde. Concerninge the Church, or in it the better ſorte, yf eyther we neuer ioyne vntounto them; or quickly ſtart out againe; or make them weary of our company; or take not to vsus the benefite of them. And as for Gouernement, yf we be ſo much geuen to lyue after our licentious will, that eyther we go about to ouerthrow it one way or other; or els lyue not by the rule of it, at leaſt whē we hope that we are in ſecrete. Laſt of all as touching thoſe Helpes, yf we doo not vſe them as is deſcribed. Firſte concerning watching, yf eyther we do not aduice our ſelues of thoſe thinges aforeſaide: or, yf they happen to come into our heades, forthwith ſuppreſſe them, and lull our ſelues a ſleepe in ſecuritie againe. As for faſting, if we vſe not occaſions of goodnes; nor auoide occaſions of naughtines: but tenderly ſpare our labour in the one, and licentiouſly geue ouer our ſelues to the other: and in the meane ſeaſon ſet downe our ſelues in ſome wicked, or vaine toy in the name of Faſting. Laſt of all as touching Prayer, the Braunches are, eyther neuer to trouble our ſelues therewith, eyther not at all, or not in our owne perſon; but to put ouer that charge vntounto others: or els, yf our ſelues will take a litle paynes ſometimes therin, to be ſure of this, that eyther we ſlippe a ſide from God, and ſteale to ſome Saint; or hauehave our prayers in a tongue that we doe not vnderſtande; or make but a lip-labour of them, putting our heart and minde to other vſes, and leauing our lippes and fingers ends only to them.
The Conceſſion or graunting of ſixe dayes labour is nowe to be ſene. Concerning which we hauehave to conſider, firſt that it is no parte of the Commaundement it ſelfe (ſpeaking properly) but onelyonly a permiſſion, or an allowance: Secondarily that ſeeing it is ſo liberall allowaunce as it is, it ought to perſwade vsus, in no wiſe to medle with the ſeuenth day to any ſuch vſe. Thirdly that it is not ſo to be taken, but that we may hauehave other holy dayes beſides (as they may be vſed) notwithſtā ding this: the nature of an allowaūce being ſuch, as that it ſtandeth of force but ſo farre, as it is not reſtrained by ſome other law of as great authoritie. Laſt of all, that ſeing God chargeth vsus with*For as for thoſe other feaſtes that were appointed to ye Iewes for ye tyme, (whi…h diuers interpreters, not ſufficiently aduiſed of the principall ende or vſe of thē, allotted vntounto this cō maundemēt) they ſtoode for their tyme by vertue of the ſecōd commaundement, & not by vertue of this for euer: & ſo are now aboliſhed with other ceremonies. no moe, it may ſeeme not to be ſo very needefull to hauehave any moe but only this.
Concerning the laſt part, which is the reaſon whervpon the obſeruation of this Com. is grounded, the ſame is double. The firſt reaſon is, becauſe god him ſelf, hauing finiſhed his worke in thoſe ſixe dayes that went before, did reſt the Seuenth. Which ſeemeth to conclude two things. The firſte very plaine: that ſeeing he hath geuen vsus example to doo that, wherevnto his worde doeth directly call vsus, we as naturall children ought in this point to follow our fathers example. The other more darke, and more vncerten in it ſelfe: neuertheleſſe ſo well holpē otherwayes, that it alſo may come before our eyes. whiche is no more but this: that yf as the world was made in ſix dayes, and the ſeuenth was a day of reſt, ſo is it likely to ſtand towards the point of ſix thouſand yeres, & then immediately the eternall reſte in glorie to beginne (which not onelyonly diuers of the learned hauehave ſaid, & great likelihoods do import: but alſo the ſcriptures do ſeme to witnes both by the whole and vniuerſall courſe of them, and alſo by certaine particular places) then may a man in the ſeuenth dayes reſte more ſenſiblie perceaue, that nowe our Redemption, to ſo many as labour, is nere at hande: and therefore that it is tyme to lyft vppe our heades, both becauſe wee are alreadie come to the ſixte dayes afternoone; and hope that of thoſe yeares which yet remaine, a good nombre ſhall be cut off. Inſomuch that hence ariſeth double inſtruction. firſte to thoſe that will not ceaſſe from their owne workes here, that they muſte in the worlde to come labour in eternall tormentes: ſo that they can not with any ſounde comforte beholde the Seuenth dayes reſte, then that thoſe that heere ceaſſe from their owne workes, that they ſhall reſt in the world to come: ſo that they may moſt ioyfully beholde the Seuenth dayes reſt, that is vntounto them ſo comfortable a meſſenger, of ſo bleſſed an eſtate, ſo neere at hande. The other reaſon is, for that God bleſſed the Seuenth day, & hallowed it. which alſo geueth double inſtruction. Firſte that ſuche as truly endeuour them ſelues to obſerue this Seuenth dayes reſt in ſuche ſort as is preſcribed, ſhall no doubt become godlie, becauſe God hath bleſſed it to that ende: then alſo that it is no maruell, that ſuche as ſo litle accompt as they do, to obſerue it as they ought to do, are ſo vngodly and wicked as they are; becauſe they refuſe this bleſſing of God that ſhoulde make them better.
The fift Commaundedement.
THe fift Commaundement teacheth vsus to linke together one with an other in ſuch order as we find that God him ſelfe from tyme to tyme doth ſette among vsus. For ſeeing that it requireth, that all infe…iors honour their ſuperiors, or ſubmitte themſelues vntounto them, and all are inferiors in ſome reſpect, euen the higheſt of al: we may boldly conclude, that this commaundement knitteth vsus all together in one, and ſo layeth the very foundation (nexte after our dutie to Gods owne Perſon) of eueryevery State or commonwealth. And in deede, there is nothing that ſo knitteth together, as for to acknowledge this ſubiection, and gladly to honour and reuerence eche other. But of this Commaundement there are likewiſe two principall partes. firſt the Cōmaundement it ſelfe: then the promiſe annexed therevnto.
In the Commaundement it ſelfe wee hauehave to conſider, firſt what it requireth: then what it forbiddeth.
It requireth firſt the Braunch; then alſo the Roote, and whatſoeuer other braū ches come out of the ſame. The Braunch of whiche firſt it ſpeaketh, is, to honour our naturall parentes. The Roote out of which this Braunche doth growe, is a ſerious, and a diligent conſideration, howe good things it hath pleaſed God to geue forth in the world to our vſe: and namely (ſo much as apperteineth to this preſent Braunche) howe great good thinges he hath beſtowed on vsus by our naturall*The good things that by them he beſtoweth on vsus, are, ſometimes good education, lands, and goodes: if none of thoſe, yet perhappes a good wyl to hauehave done al theſe things for vsus, & a natural louelove continuing towards vsus. yf not thys neither, yet, at leaſt, that by thē we liue. Which is, both in it ſelfe a precious thing: & to the faythfull, an earneſt of a better eſtate, & away or paſſage vntounto the ſame. So commeth it to paſſe, that althogh we neuer receiued any thing els of our Parentes, though they were the worſt, and the moſt vnnaturall that euer liued: yet euen for this onelyonly ought they to be had in ſpeciall honour. and that, not onelyonly of thoſe that finde them ſelues to be ſealed to that better eſtate in the world to come: but alſo of thoſe that yet perceiue no ſuch thing in them ſelues. becauſe that eyther hereafter they may: or els if neuer they come to that prerogatiue, yet had they as muche of their parentes as others. Parentes. The other Braunches that come out of this Roote, are, in like maner to honour all others to whom we find our ſelues to be bound for the like good thinges: wherewith it hath pleaſed god to our vſe to furniſhe them, and therein to make thē in effect our parents. But becauſe there are very many that by this accompt muſt be had in reuerence of vsus (though not all alike) it ſhal be nedefull, firſt to ſee who they are: and then what kinde of honour apperteineth to eueryevery of thē. Beginning therefore to ſearch out who they are, whom it hath pleaſed god in this reſpect to make our Parents, heere muſte wee needes beginne with the*Heere is to be noted that both in the Trees, and in the Braunches that belong to this Commaundement, the firſt diuiſion (whiche is into fiue partes) repreſenteth the perſons to whom this honor is due: all the reſt that ſpring out of the ſame, the honour that is due vntounto them. man Ieſus Chriſte. in whom it hath pleaſed the Godheade, that all fulnes ſhoulde dwell; and that in him ſhoulde bee layde vp for vsus all the ineſtimable treaſures of Gods gooodnes. that as he ſhould be ye head of his Church, and therefore the very foundation, or the corner ſtone of our mutuall Societie one with an other: ſo might we finde in him, that which might ſufficiently commende him vntounto vsus in that reſpect, and hauehave him fuly furniſhed therevnto. From Chriſte deſcending to men on earth wee finde of them two ſortes. firſt, thoſe vntounto whom we are ſpecially bounde: then all others. we are ſpecially bounde vntounto three ſorts, firſte to thoſe that are in authoritie ouer vsus: as Parentes, Princes, vnderunder-magiſtrates, ſpirituall Paſtors and Maſters. Secondarily, to thoſe that are in dignitie preferred before vsus: as (beſides thoſe before rehearſed) the Learned, the aged, the honorable or worſhipfull, the Riche, and thoſe that are ſkilfull or cunning in their Sciences or Trades of life. Thirdly, to thoſe that hauehave a care of vsus, or beare good will vntounto vsus: as kinſfolke, neighbours, and all other freendes. All others likewiſe come vnderunder this accompte, for that they are, or at leaſt may be (for ought that we knowe) euen the fartheſt and meaneſt of all, to very great vſe vntounto vsus. Thirdly, hauing ſo taken in all liuing men, we hauehave yet to ſtretch forth this conſideration to many others: Angels; dead men; and other Creatures. Firſt, as touching Angels, they are to be taken into this accompt, for that it pleaſeth God to vſe their miniſterie or ſeruice to our vſe heere in this world. Of dead men that belōg herevnto, there are two ſortes. the former is of thoſe that perhaps are departed long ſince, and yet hauehave ſo beſtowed their time while they liued, that they are in remembraunce with vsus; for that they hauehave aduaunced the Goſpell, or the knowledge and fayth of Chriſt, eyther by their learning, or by their life, or by their death: or els ſome other way hauehave done good to their poſteritie in earthly matters. the other is of thoſe our kinſfolke, neighbours or frends that are newly departed. Thoſe other creatures that belong herevnto, are all theſe, whereby it pleaſeth God in any reſpect to doo good vntounto vsus.
As touching the Honour that apperteineth to theſe, the ſame is not alike vntounto al. But whatſoeuer it is, it apperteyneth to one of theſe three Braunches; Obedience, Mainteinaunce, or Reuerence. VntoUnto Chriſt Ieſus are they all due: obedience vntounto his worde; mainteinaunce to his cauſe; and to his members on earth; reuerence to him, and all his, and that abſolutely, or without exception; and moſt fully, or after the largeſt manner. VntoUnto thoſe that are in authoritie ouer vsus are they likewiſe all due; but with limitation. For firſt as touching obedience, it is due vntounto them ſo farre as they doo not commaunde any thing contrarie to the worde of God, eyther in it ſelfe; or as the caſe ſtandeth in other reſpectes. As for mainteinaunce by body or goodes, if they bee publique perſons, or hauehave in hande the gouernement of the State, then hauehave we to yeelde what they charge vsus withall to the vttermoſt penie of our abilitie, without*Firſt, for that they are Publique perſons, and demaunde it to our common vſe, or for the mainteinaunce of the whole: then alſo for that we beeing but priuate men, and knowing no more but ſome part, can not be competent Iudges of the whole, whereof we are ignoraunt. diſcuſſing whether they take to much or not. If they be but Priuate men (as ſpiritual paſtors, Parents, and Maſters) then may we vſe our own diſcretion therin: but yet mainteine them to our power ſo long as we ſee, firſt on their parts, that they doo in deede neede it to good, & nedefull vſes: then on ours, that we are able to performe it, both in reſpect of our ſubſtance; & in reſpect of our eſtate, or vocatition, or ye buſines that we hauehave otherwiſe to do. Reuerence is due to them all: but, degrees to be vſed therin; and none to be reuerēced aboue meaſure, as though they were ſome certaine gods, or nere thervnto. VntoUnto thoſe that are but in dignitie preferred before vsus, nothing peculiarly to them in that reſpect, but only reuerence is due: that is, to make that accompt of them inwardly; and outwardly to hauehave them in that eſtimation that belongeth vntounto them. VntoUnto thoſe that beare vsus good will theſe poyntes of Reuerence; duly to eſteeme of their good will: and to hauehave the like in ſtore for them agayne. VntoUnto al others, reuerence likewiſe, or ſo highly to eſteme of them, as that we make no other accompte of any, then as of notable veſſels of the treaſures of god. and this, although they be vnknowne to vsus; or ſeme to hauehave nothing at al in them; or be maliciouſly bent agaynſt vsus. VntoUnto Angels likewiſe, vntounto the dead, & to other Creatures, a certayne kinde of Reuerence likewiſe, and nothing els. As namely, that we eſteeme of the angels, as of the excellent creatures of God, ordeined to our vſe, and doing their office accordingly: and if we hauehave any ſet memorial of thē (for edifying, without ſuperſtion appoynted vntounto vsus) to performe the ſame with due Reuerence. As touching thoſe of the dead long ſince that hauehave giuē go…d teſtimonie of their fayth, and are attayned to their triumph in heauē, that we hauehave them in reuerende and thankfull remembraunce, whether it be for their writings, or liues, or deathes: as at all times els; ſo eſpecially when we hauehave any ſet memoriall of them, to prouoke vsus to bee thankfull to God on their behalfe, or our ſelues to folow their vertuous examples: as for the others by whom we receiue but ſome earthly bleſſing, yet to hauehave them alſo in their degree in very reuerende and thankefull remembraunce. As for thoſe that are newly departed, yt we bring them ſemely vntounto ye ground; kepe vp their good name ſo well as we may; and doo for thoſe that are lefte behinde them. As for all inferior Creatures, that we hauehave them alſo in that accompt, that we allowe them that place and eſtate that God hath geuen them; and that whenſoeuer we hauehave occaſion to vſe them, we doo it with ſobrietie and reuerence.
It forbiddeth, firſt the Braunche: then alſo the Roote, and whatſoeuer other Braunches come oute of the ſame. The Braunche is to diſhonour our naturall Parents. The Roote is to drowne or neglect the cōſideratiō of thoſe good things that it hath pleaſed god to lay vp in others to our vſe: as though eyther there were no ſuche in them; or otherwiſe that wee could doo wel inough without them. The other Braunches that come out of ye ſame, are many and diuers. Firſt of all, as touching Chriſte, the Father of our eternall brotherhoode, eyther not all to yeelde him thoſe poyntes of honour; or not ſo fully as we ought to doo. As touching thoſe two ſortes of men, and firſt of all them to whome we are more ſpecially bounde, and among them, thoſe that are in authoritie ouer vsus, eyther to diſobey them in ſuch thinges as in which they go not againſt the worde of God, eyther openly; or couertly: or to depoſe their perſons; mainteine or ſet vp an other againſt them, or ouer them; or to denie them ſufficent maintenaunce of our gooddes or landes: or but to hauehave them in any contempt; or not ſo great reuerēce as is due vntounto thē, in thought, word, or deede. Secondarily as touching thoſe that are but in dignity before vsus, either in heart, or els by ſome open fact altogether to diſeſteme or deſpiſe them: or not to acknowledge them ſuch as they are, but to diminiſh or kepe in ſome part of their due eſtimatiō. Thirdly as touching thoſe others yt beare vsus good will, eyther to make but ſmall accōpt of their good will: or to ſhew our ſelues vnthankfull when occaſion is offered. Then as touching all others, yf by a wicked preiudice or ſecretely with our ſelues we condemne any, eyther for very yll perſons; or but to be to litle purpoſe or els in outward appearaunce ſhewe our ſelues to hauehave them in that accompt. Laſt of all as touching Angels, dead men, and inferior Creatures, yf we hauehave thē not in that reuerence eueryevery ſorte in their degree as we ought to hauehave. As for Angels, yf we hauehave them in any contempt: or yf vnreuerently we ſolemnize ſuch good memorials as we hauehave or may hauehave of them. As for Saintes, or thoſe deade men that hauehave lefte notable monumentes of their faith behinde them, yf lykewiſe we diſeſteme eyther them ſelues, or their good thinges that they hauehave left vntounto vsus, defacing their writings, their doings, or their monumēts, being other wiſe good or allowable ynough: or yf we vnreuerently ſolemnize thoſe good memorials of thē, that to our vſe and to the glorie of God are, or may be well ordeined. As touching thoſe that hauehave left vsus but ſome earthly bleſſing, yf we hauehave not them alſo in very thankfull remēbraunce; yf we deface their doinges, diminiſhe of their glorie, or raze their monumēts. As touching thoſe that are lately departed, yf we ſuffer them to lye vnburied; or burie them diſorderly; or impeach their good name; or neglect thoſe that they leaue behind them. As touching all inferior Creatures, yf inſolently we behaue our ſelues towardes them: or wantonly vſe them.
So we hauehave in this order to knit vntounto*Concerning this knitting together to all, whereas notwithſtanding many of vsus in eueryevery Comm-wealth are very yll and corrupt members, it may be doubted, howe we may knit vntounto them, without ſome ſteine to our ſelues, or breach of our duty. As touching which it is to be knowne, firſt that it may very well ſtand together, that we vtterly miſlyke whatſoeuer is yll in them: and yet notwithſtanding euer carefully maineteine and vp-hold our mutuall or common ſocietie with them. Then alſo, that there is none ſo yll, but that eyther alreadie there is ſome good thing in him, that may be commodious vntounto vsus, or, of him ſhall come ſome plant, that ſhall be of great price: or, yf neither of theſe be, yet for ought that we know, they may be: or els, though it were poſſible, that there were nothinge but naughtines in him, yet mighte he be a good patterne of the great goodnes of God towardes vsus, that he hath not made vsus ſuch as we take him to be. Which thinges ought to be of ſuch acompt with vsus, as that in this caſe we ſhould euer kepe this moderation, ſo to keepe nerer to the better ſort, that yet we ſunder not our ſelues altogether from the worſt of all. all: and to ſunder our ſelues frō *Concerning this knitting together to all, whereas notwithſtanding many of vsus in eueryevery Comm-wealth are very yll and corrupt members, it may be doubted, howe we may knit vntounto them, without ſome ſteine to our ſelues, or breach of our duty. As touching which it is to be knowne, firſt that it may very well ſtand together, that we vtterly miſlyke whatſoeuer is yll in them: and yet notwithſtanding euer carefully maineteine and vp-hold our mutuall or common ſocietie with them. Then alſo, that there is none ſo yll, but that eyther alreadie there is ſome good thing in him, that may be commodious vntounto vsus, or, of him ſhall come ſome plant, that ſhall be of great price: or, yf neither of theſe be, yet for ought that we know, they may be: or els, though it were poſſible, that there were nothinge but naughtines in him, yet mighte he be a good patterne of the great goodnes of God towardes vsus, that he hath not made vsus ſuch as we take him to be. Which thinges ought to be of ſuch acompt with vsus, as that in this caſe we ſhould euer kepe this moderation, ſo to keepe nerer to the better ſort, that yet we ſunder not our ſelues altogether from the worſt of all.none.
The promiſe annexed therevnto, doth partely reſpecte particular perſons; but eſpecially, the whole people. As it reſpecteth particular perſōs, though the wordes ſeeme to promiſe longe life in this world without exceptiō: yet are they ſo to be taken, as that they promiſe it in this worlde, as it ſhall be moſte expedient; in the worlde to come, without exception or limitation. and that the obſeruers therof, if they hauehave not the performance of this promiſe in this world (as in deede there is no time appointed) then, becauſe god is true, and iuſt, they are ſure to hauehave it in the world to come. For it is not euer ſene, that good ſubiectes are moſt cheriſhed: but ſometymes wrongfully, and vnnaturally cut off very ſone. howbeit their hope to hauehave this promiſe performed, is not therefore cut off therewithall: but much enlarged. So likewiſe on the other ſide it doth ſo threaten ſuch as breake it, to hauehave their dayes cut off, that neuertheleſſe they are in this worlde oftymes ouerſlipped: but then, ſo much the more ſure to be cut off from that longe, and bleſſed lyfe in the world to come. As it reſpecteth the whole people, it doth in like ſort not onelyonly promiſe vntounto them, that they ſhall peaceably enioy their owne lād, ſo long as they ſhal thus linke together, by honouring eche other, as they ought to doe: but alſo threatneth, that they ſhall be rooted out thence, whenſoeuer they ſhall ſtart from thoſe bandes of vnitie, and ſunder, or diuide them ſelues from cache other. Whiche alſo came to paſſe among the Iſraelites, after that the greateſt part of them, deuided them ſelues from the houſe of Dauid, to whome the Crowne was appointed of God. Out of which, all States hauehave in like ſorte to gather, that yf they ſhall in maner aforeſaid knit together, then ſhall they alſo long enioy their countrie, in peace, and proſperitie: yf contrariwiſe they fall a ſunder, then doo they lay them ſelues open to the ſpoyle, and geue their lande occaſion to caſt them out, as vnnaturall, and ouerchargeable burdens for the earth to beare.
The ſixt Commaundedement.
BY the ſixte Commaundement are we taught, that vntounto this kniting together by honouring eche other, we alſo bring with vsus a ſingular care of preſeruation, to be ſpreade foorth vntounto all, and to eueryevery one. But whereas the three next Cōmaundementes doe treate of diuers ſpeciall pointes of this care for eache other, that by this is requyred, we may beſte take this to treate of it generally: leauing thoſe ſpecial points to the others. And ſo to proceede, we hauehave to conſider, that firſt it forbiddeth; then it requireth.
It forbiddeth, firſt the Braunche: then the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunch is murther. The Roote is, the neglecting of, or not caring for our neighbours good eſtate. The other Braunches that proceede out of the ſame are very many. but yet ſuch, as that (deducting thoſe that doe properly apperteine to thoſe three Commaundementes that nexte followe) all may be brought into a couple of principall ſortes. Whereof the former is, wherby we annoy our neighbour in our Common Calling, or, as all menne generally may doo. the other is, whereby we annoy him in our ſeuerall eſtates or trades of lyfe: behauing our ſelues therin, contrary to that which their nature requireth.
Of the former ſorte are theſe. Firſte, when wittingly, or of ſette purpoſe, we bende our ſelues againſte him or againſt his good eſtate, eyther in deede; or in word; or els but in thought. Secondarily when we are not ſo well aduiſed of our doinges, but that, althoughe we meane him no hurt, yet we are occaſiō, vntounto him of ſtumbling in the way of his dutie: eyther by word, as when we directly intice him to ſinne, or to ſome other inconuenience; or but vtter ſuch thinges, as may inwardly corrupt him, or otherwiſe be ſome hurt vntounto him: or by dede, when we walke ſo inordinately before him, that by our yll example, & other doinges, we enbolden him to ſome euill; or do him ſome hurt. Laſt of all whē we lead our lyues in ſuch ſorte, that they are not profitable vntounto our neighbours, as when we lyue in no honeſt labour at al: or els not ſo profitable as we might make them, as when we lyue in ſome ſuche trade as is not ſo needefull as others that we might betake our ſelues vntounto: or hauing any good trade, doo not faythfully labour therein.
Of the other ſorte there be ſo many that that it is harde to reckon them vppe. but it ſhall be ſufficient to note a fewe principall examples. Among Princes there are founde of theſe Braunches, when as eyther they ſuffer by their faulte vſurpers to take by violence their authoritie from them: or fondly yeld it ouer to any forreine power: or put ſuche in anthoritie vnderunder them, as are not meete for the place: or them ſelues be careleſſe in their charge not regarding either to hauehave any lawes; or, howe vicious, or weake they are; or, howe ſlenderly their good lawes be putte in execution, eyther by want of diligence therein, or by extending their prerogatiue to goe directly againſte the meaning of them. Among all inferior Magiſtrates (whether Eccleſiaſticall, Ciuile, or Martiall) when they are eyther falſe, or negligent in their charge (ſo longe as they hauehave receaued in charge to doo no more then lawefully they may) as alſo on the other ſide yf they pronounce ſentence, or doo execution accordinge as they are putte in truſte, or as the Lawes directe, ſo ofte as their charge, or the Lawes of the Realme are contrarie to the word of God. Among Spiritual Paſtors or miniſters, when they hauehave ſo little care of their flocke, that eyther them ſelues are not reſident, or vſually among them: or beeing there, deliuer vntounto them vnholſome doctrine: or, yf it be holſome, let them not hauehave it (otherwiſe occupied, or louing their eaſe) plentifully ynough: or be vtterly ſo voyde of all diſcretion or conſideration, that they put not their ſpirituall Cenſure in vre; both by their worde, and by their Sacramentes, to geue ſinners to vnderſtande in what caſe they are before God: or behaue them ſelues vnreuerently in their function: or lyue vngodlye: or without any ſufficient calling leaue their cure (for a greater lyuing) they care not to whome. Among Parentes, when they hauehave ſo little care of their Children, that they doo not ſufficiently to their power relieue their bodily neceſſities: or pamper them ouermuch: or teach them not the knowledge or feare of God: or doe not invre them to labour in ſome godly trade, wherby they may be able to liue: or put them off frō their hāds they care not how, for keeping, and furthering of them in the feare of God: or withholde them from mariage, when time is they ſhould marie: or force them to mary for their owne profite, or pleaſure, ſuch as they can not ſoūdly fancie. Among Scholemaſters or teachers, when they corrupt thoſe children of God that are vnderunder their hands, by reading vntounto them ſuch authors as may infect them eyther with Heatheniſh, or Popiſh religion; or bring to their knowlege any other ſuch naughtineſſe: or otherwiſe ſuffer them to decline to looſenes of lyfe: or put not ſo much vntounto them in matters of good learning, as they are able to deale withall: or be ouer heauie & greeuous vntounto them. Among God-fathers and God-mothers, or thoſe that are ſureties for children when they are chriſtned, when as they doo ſo lightly paſſe ouer their charge to the parentes agayne: or do not very diligently endeuour them ſelues to teache them, firſt the principles of religiō; then alſo the higher matters of greater perfection, ſo farre as is nedeful for them to knowe. Among maſters and dames, when they doo not diligently trayne vp their ſeruauntes in religion, and vertue: when they ſuffer them to be ydle: when they imploy them ill, or teache them ſome naughtines: when they ſet them aboute their owne bellies: or other worldly affayres on ye Sabboth day; eſpecially then, or at any time els, when of righte they ſhould be at Seruice, or Sermons: when they ſuffer them to outray in waſtfull ſpē ding, whether in apparell for their maſters honor, or worſhippe; or howſoeuer els: or, when they occaſion them by their ſtraighte allowaunce, to ſeeke oute yll wayes to mainteine them ſelues. Among Artificers, when they lende foorth their hande, or their cunning to helpe forwarde ſinne; or, but to content the vanitie of men. Among the Richer ſorte, when as by their riches they do not endeuour them ſelues, to relieue the neceſſities of their neighbours about them: whether to the inſtruction of their ſoules, by preaching, and ſcholing: or to the reliefe of their bodies, with foode, apparell, harbour, phiſicke, ſurgery, &c: or to their defence, and maynteinaūce in their right, againſt thoſe that would beare them downe. Laſt of all (and to paſſe ouer many) among Subiects, when as they hauehave ſo little regarde to the Common-welth, that eyther they do without licence contrary thervnto: or els for their owne profite or pleaſure, procure licence to doo otherwiſe, then them ſelues doo ſee that it may beare.
It requireth firſt the Braunche: then alſo the Roote, and whatſoeuer other braū ches come out of the ſame. The Braunch is, to preſerue the lyfe of others. The Roote is a carefulnes for our neighbours good eſtate. The other Braunches are many and diuers: but of thoſe two ſorts before deſcribed. Firſte as touching our generall Calling, that whatſoeuer wee determine towardes him of ſet purpoſe, in deede, worde, or thought, it wholly tende to his preſeruation, and bettering. then that by our worde we doo both occaſion him to goodnes, and alſo directly prouoke him thervnto: by our deede or outwarde behauiour & conuerſation we do the like in both thoſe poyntes. Laſt of all, to the ende that our life may be moſte profitable vntounto him, that we enter into that trade of life, wherby we may do moſt good; and faythfully occupie our ſelues therein. Then as touching eueryevery ones ſpeciall degree or calling, that Princes keepe their kingdomes; and the gouernment of them in their owne handes: that they ſee that their lawes be good, tending to the ſame ende that Gods word preſcribeth; and dooing it with the ſame equabilitie or moderation: that they be ſo carefull to ſee them duly put in execution, as that neither them ſelues do vſe, or clayme any ſuch prerogatiue, as doth not helpe it forwarde; neither place ſuch vnderunder them (ſo nere as they can) as hauehave not that their full purpoſe; nor ſuffer thē to continue in authoritie ſtil, that do degenerate. That al inferior magiſtrates do their dutie according to the charge cōmitted vntounto them (ſo long as it varieth not from the worde of God, neither by nature, nor yet by circū ſtance) truly, & diligently: otherwiſe flatly and playnly refuſe, eyther to geue ſentence; or to do execution. That ſpirituall Paſtors be reſident where their charge is: breake vntounto them the worde of God ſoundly, & ſufficiētly: vſe their keyes to go together, whether it be to opē, or to ſhut: keepe to the charge committed vntounto them, vnleſſe God ſhall call them to ſome other. That Parents moderately relieue the bodily neceſſities of their children: ſoundly inſtruct them in true religion: teache them vertuous & godly behauiour: traine thē vp in ſome trade, wherby they may do moſte good: put them not of frō their hands, but ſo as they ſee good likelyhood, of keping, and bettering thē in the way of godlines: when they ſee it nedefull for thē to marie, that they do both helpe thē forward; & that where themſelues can beſt like in the feare of God. That Scholemaſters put by al ſuch Authors as may infect their ſcholers, eyther with Heatheniſh, or popiſh corruption: teach thē the principles of ſound religion: trayne thē vp in ciuile & vertuous behauiour: and as for their maner of teaching, firſt ſee that it be good; & thē folow it with diligence, and moderation. That Suerties for children at their chriſtening, do not paſſe ouer their charge to others: but thē ſelues ſee that they be trayned vp as they ought, firſt in the principles; then in all other nedefull poyntes. That Maſters & Dames inſtruct their ſeruaunts in Religion: ſee that they beſtow not ye Sabboth day, nor any ſuch other time lawfully exempted in worldly affayres; but in diuine ſeruice, and ſuch other works, as become ſuch opportunities: kepe them euer ſufficiently occupied: teach them in al their doings faithfulnes & truth: ſee that they ſpend not, but as they may beare it: and that they thē ſelues allow thē ſo liberally, that both they may be able to maynteine their ſeruice; & alſo hauehave ſome reaſonable cōtinuall encreaſe therby. That Artificers beſtow their labour and cunning in ſuche things only, as are to our nedeful & ſober vſe. That the Richer ſort do their beſt endeuor to helpe their neighbours to inſtructiō for their ſoules; reliefe for their bodies; & mainteinaunce in their right. Laſt of all that Subiects breake no good & needefull lawes though they hauehave licence; nor procure licence ſo to doo, in any matter that goeth agaynſt the Common-wealth.
The ſeuenth Commaundement.
THe ſeuenth Commaundement requireth ſo good regarde of eueryevery one, as that we do in no wiſe annoy our neighbour in his wedlocke; nor our ſelues walke ſo inordinatly in that kinde of vice, that it be eyther the ouerthrowing, or the daungering of any other. As touching which we hauehave in like ſort to conſider, firſt what it forbiddeth; thē what it requireth.
It forbiddeth, firſt the Braunch: then the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunche that here is ſpoken of, is Adulterie. The roote is an vnchaſt minde, or no ſounde care to keepe our ſelues chaſt. The other Braunches that come out of the ſame, are diuers: but ſome more principall Braunches then others. Thoſe that are of the former ſort, are firſt and formoſt, all vnlawfull and vncleane copulations: ſecondarily, all other vncleane dedes that are of that kind: thirdly, vncleane talke: and laſt of al, vncleane thoughts. Of the other ſorte are theſe: ydlenes: companying with harlots, or light perſons: viewing of beautie: harkening to wanton talke: deintie fare, or pampering of the body: any kinde of voluptuous liuing: the vowe of ſingle life: not to marie when neede requireth: if we be maried, much to abſent our ſelues one from an other; or any way to ſuffer the louelove and lyking that is betwixt vsus to decay.
It requireth, firſt the Braunch: then alſo the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunche is to vp-holde and preſerue our neighbours chaſtitie, that they doo not commit adultrie. The other Braunches are diuers: but as I ſayde before ſome more principall then others. Of the firſte ſorte are theſe, yt we vtterly abhorre all ſuch copulation; and that all be chaſt and cleane, in dede; in word; & in thought. Of the other ſort are theſe, to be occupied: to keepe companie with chaſte and cleane perſons: to turne a ſide our eyes from the beauty of others: to ſtoppe our eares to daungerous talke, and to rebuke it: to lyue an auſtere, and painfull life: to keepe our fredome in this point: to marie whenſoeuer nede requireth: yf we be maried, not to abſent our ſelues much but to kepe together: & by al poſſible meanes to mainteine our mutuall louelove or liking one of an other.
The eyght Commaundement.
THe eyght Commaundement doth in like ſort requier ſo vnfeyned a care of our neighbour, that we ſeeke not wrongfully to gette from him any thing that is his. As touching which we hauehave in like ſort to conſider, firſt what it forbiddeth; then what it requireth.
It forbiddeth firſte the Braunch: then alſo the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunch is to Steale. The Roote is to hauehave no care of our neighbours ſubſtaunce, or vnrighteouſneſſe in getting of wealth; not to regarde howe we come by ſuch thinges, ſo long as any way we may get them. The other Braunches are diuers: but ſome more principall, then ſome others. Of the former ſort are thoſe wherby any wrong is done to our neighbour in ſome part of his ſubſtaunce, or ſuch things as belong thervnto. Which wrong may be donne three manner of wayes. firſte by doing the deede it ſelfe. The deede it ſelfe may be iniurious two wayes. firſt yf it go directly againſte the worde of God, whether the lawes of our Princes goe therewithall (as in many kindes of our Extortion; Vſuries; Deceites; Defraudinges of heires, or ſucceſſors; and ſuch like): or whether it be but the lawe of God onelyonly, going*As very many iniuries yt dayly paſſe among vsus. and namely the commō maner of with-holdinge the Church lyuinges by right of impropriation in the hāds of thoſ… yt are, eyther at al not occupied in ye miniſterie of the word or not in ſuch ſort as they ought ſo farre as they are able. Wherevnto alſo may be added (ſo far as I can ſee) almoſt all ſuch letting of Church lyuinges by leaſe, as is for a farther commoditie, then falleth with in the tyme of the leſſor, and the procuring of things ſo to be let, or the enioying of the ſame: lykewiſe the making away, or diminiſhing by exceſſiue ſpending, eyther landes or goodes, from thoſe to whome they ought to come, and ſuch lyke. further, and to greater perfection, then oftymes the lawes of Princes regarde. Then if it go but againſte the lawes of Princes, in ſuch thinges as the worde of God hath it ſelfe left indifferent, but hath therewithall left libertie vntounto Magiſtrates to reſtraine the ſame, as they frō tyme to time ſhall find expedient: as namely, to take to our ſelues any other allowaunce in apparell, fare, paſtime, price, hier, wages or ſuch lyke, then our lawes do allow vsus to do. The ſecond kinde of wrong is, yf we do but conſent to others that do it; or conceale the ſame. The thirde, not to make reſtitutiō, and recompence for ſuch iniuries as we hauehave done. Of the other ſort are, to liue an ydle & an vnoccupied lyfe: to hauehave no ſufficient trade whereby we and ours may lyue: not to be content with our eſtate: prodigalitie, or ſuperfluous, and vaine expences.
It requireth, firſte the Braunch: then alſo the Roote, and whatſoeuer other Braunches grow out of the ſame. The Braunch is, to be true and iuſte, concerning that kinde of theft that commonly goeth vnderunder that name: or, ſo heartely to deteſt it, that we rather chuſe to die, then to ſuccour our ſelues by it. The Roote is, the louelove of equitie in all ſuch caſes: or, when a man hath a care of his neighbours commoditie, in no wiſe to touch it, but to leaue it wholly vntounto him ſelfe. The other Braunches that doo proceede of the ſame Roote, are alſo diuers: but ſome more principall, then others. The former ſort may be thus contracted. Firſt our ſelues to take hede, yt we medle with nothing yt is not our own. As for others, if any woulde proloine away his goods or by open violence ouerlay him for thē, not to ſuffer any ſuch ſo neere as we can: yf any hauehave already done it that we know of, to helpe him to his right againe to the vttermoſte of our power. Yf in tymes paſte we hauehave done him wrong, whether warranted by the lawes of our countrie, or not, firſte to make to him, or his a full reſtitution: then alſo to make to him or his a ſufficient recompence for his want thereof, ſo farre (at the leaſt) as we are able. The latter ſorte are, euer to be occupied in ſome godly labour: our ſelues to hauehave ſuch a trade (ſo nere as we can) as is ſufficient maintenaunce for vsus, not iniuring any: to be faythfully occupied therin: and to be very ſpare and moderate in all our owne priuate expences.
The nynth Commaundement.
THe nynth Commaundement in lyke ſort requireth ſo good aduiſment on his behalfe, yt we euer ſeke to vphold our ne…ghbours good name. But as touching this alſo, we hauehave to conſider, firſte what it forbiddeth; then what requireth.
It forbiddeth, firſte the Braunch: then alſo the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunch is, the bearing of falſe witnes againſt our neighbour. The roote is whē a mā hath no ſoūd care of his neighbours good name or eſtimatiō. The other Braū ches yt come out of ye ſame are, to be inquiſitiue (being but priuat mē, or doing it but to feede our humors) of our neighbours faultes: to miniſter occaſion to talke of the ſame: to diſcloſe them to others to his ſhame: to ſpeake the truth of him, to reproche him withall: to reuile, mocke, or taunt him, with open rebukes, plaine ſcoffes, or ſecret quippes; ſo to abaſe or diſcredite him, or but to make others mery: to beare with others that ſo do, and not to ſhewe forth a miſliking of it: and ouer lightly to paſſe ouer our ſelues, not conſidering that we hauehave ben, or may be as bad as the worſt.
It requireth, firſte the Braunch: then alſo the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunche is ſo to abhorre falſe witnes, that on the other ſide we be readie to ſay the whole truth on our neighbours behalfe. The Roote is, to be ſtudious to vpholde a good report of our neighbour ſo farre as we may conueniently. The other Braunches are, to be readie to couer his nakednes, and faultes: gladly to acknowledge ſuch vertues, and other good qualities as he hath, how yll ſoeuer he be otherwayes: redely to geue him, as occaſion ſhall ſerue, his iuſt cōmendation: yf at any tyme we be diſpoſed in the way of honeſt mirth to ſpeake pleaſantly of him, to be ſure that it tend to no yll: yf we be in place where he is reproched, to defend him ſo well as we may; and to turne the talke eyther altogether from him, or ſo much as we may to his commendation: and laſt of all to caſt our eyes vppon our ſelues, and our owne doings, that ſo finding, that we would be loth to hauehave our owne faultes written in our fore-heads, we may be the more deſirous to couer our neighbours.*Herewithall it is good to conſider, that as this vice before deſcribed doth become all men very yll, but much more thoſe that are of ſome accompt, as the learned, aged, honourable, or ſuche lyke, and moſt of all thoſe that ſit in place of iudgement, eſpecially when they are on their iudgement ſeates: ſo on the other ſide the contrary vertue doth become all menne well, at all times & in al places, but much more thoſe that are in better accompt, then the reſt, and moſt of all Iudges to whome is committed the ſentence of equitie, to be pronounced by their mouthes, eſpecially when they are in place of iudgement. that ſo the reuerence of their perſons, the excellencie of their office, and the maieſtie of their iudgement ſeates may the leſſe be blemiſhed, and ſhine more clerely.
The tenth Commaundement.
THe laſte, or tenth Commaundement chargeth eueryevery one to be content with his eſtate: and ſo conſequently requyreth ſo notable a moderation to be groū ded in vsus, as may very well, both helpe forwarde our Common Societie; and alſo prepare a man the better to walke the harde and painefull way of theſe Commaundementes. But as touching it, we hauehave alſo to conſider, firſt what it forbiddeth; then what it requireth.
It forbiddeth, firſte the Braunch: then alſo the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunche that firſte he ſpeaketh of, is to couet.*As touching this coueting it is to be noted that he ſpeketh not of coueting anye thing wrongfully or to hauehave any of thoſe thynges while the right of thē apperteyneth to our neighbour (for ſo ſhuld it be confoū ded wyth the eight, & parſly with the ſeuenth commaundement: but of coueting or wiſhing rightfully to hauehave, for ye bettering of our eſtate, ſomewhat that as yet apperteineth to our neibour. the example is geuen of our neighbours houſe more ſpecially are forbiddden diuers members: as to couet his wife, his man-ſeruaunt, his maid-ſeruaunt, his Oxe, his Aſſe, or any thing els. The Roote is the miſliking, or not an heartie liking of the eſtate that it hath pleaſed God to caſte vppon vsus: and yet no further, but that we couet no better, vnleſſe by lawefull meanes (as we call them) we might come therevnto. Of the other Braunches that come our of the ſame there be two ſortes. In time of aduerſitie when the Croſſe is layde vppon vsus, or when thinges fall not out as we woulde hauehave them, to be ſo diſquieted in mynde, that fyrſt we cleane forget the hope that we hauehave of a better eſtate in the worlde to come; or els forſake the holde of it, or (at leaſte) a good parte thereof. then comming downe to our ſelues, in our impaciencie eyther deſtroy our ſelues: or furiouſly doo our ſelues, or others ſome hurte: or open our mouthes to blaſphemie and curſing: or languiſhe away in the greefe of our mynde: or in ſecrete mutter, or murmure at it: or ſeeke to preuent it, or get it away by inordinate meanes (as by wiſhing, or ſeeking out hidden treaſure in the ſea or lande: or any ſuche like.) In time of Proſperitie, or when thinges fall out as we would hauehave them, to be ſo puft vp with inordinate ioy, that firſt, we eyther cleane forget; or make little accompt of that whiche hereafter is to come, the very ſubſtaunce of our hope. Then comming downe to oure earthly Paradiſe, eyther wholly ſet our hartes on it: or by meanes therof become very wantons (forgetting our ſelues in manye pointes of our duties): or laye ſo faſte hold of it, that we declare our ſelues therby, that we ſhould be very lothe to parte with it agayne, whenſoeuer it ſhoulde pleaſe God to take it away.
It requireth, firſt the contrarie Braunche: then alſo the Roote, and whatſoeuer other Braunches come out of the ſame. The Braunches is, in all our ſecrete and in moſt thoughts, to leaue vntounto all men, whatſoeuer preſently is theirs, to them and theirs for euer. The Roote is a ſound and an hartie lyking of whatſoeuer eſtate it pleaſeth God at any time to caſte vponupon vsus: not ſo much as once in hart wiſhing to hauehave it bettered any one iote.
Of the other Braunches that come out of the ſame, there are likewiſe two ſortes. In time of aduerſitie, or when the Croſſe is layde vponupon vsus, or when things fal out otherwiſe then we would hauehave wiſhed, to be of ſo quiet, ſo pacient, & ſetled mindes, that we firſt caſte vp our eyes vntounto the bleſſed eſtate, that is prepared for thoſe that ſuffer for righteouſnes ſake heere; and euer keepe a faſt holde thereof. then comming downe to our burden here, that we quietly beare it, ſo long as it pleaſeth god it ſhal be our portion: hartely thanke him for it alſo, as well as for better: rather chooſe to beare it, then to be without it (ſo long as ſo it pleaſeth God) though otherwiſe it were left to our own choyce. In time of proſperitie, or when we are in ſuche a caſe as dothe very well pleaſe vsus, to be of that ſtay and moderation therwithall, that firſt we accompt it nothing, in compariſon of that other that is layde vp for vsus agaynſt the worlde to come: and that euer we endeuour our ſelues to looke through it, vntounto the other, that it take not from vsus the ſighte thereof. Then as touching the thing it ſelfe, that we neither take occaſion thereby to ſlippe aſide from our moderation, to ſome poynt of vanitie: nor in hart cleaue ſo faſt thervnto, but that we can be content to parte with it agayne with right good will, if it pleaſe God to take it from vsus.
Could this Commaundement be well kept of vsus, neither ſhoulde we ſo muche ſtreine our cōmon ſocietie: neither ſhould we thinke it ſo harde and ſo painefull a matter, to indure the way of Gods Commaundementes.