going out of Israell God brought Israell into the yron furnace to shew that l Iob 23 10. the righteous must passe through afflictions as gold passeth through the fire Gods children are as m 1 Pet. 2. 5. liuely stones to make a spiritual house therefore must be hewed must be beaten must be polished as were n 1 King 6 7. the stones that serued for Salomons temple at the Quarries side o Mat. 8. 27 The ship whereinto Christ entred with his disciples was so tossed with wind and waues as if it would haue been ouerwhelmed The fruitfull tree is beaten whereas we meddle not with that which being fruitlesse is reserued for the fire Christ began to vs of a most bitter cup but hee did not drinke it off for hee said p Mat. 26. 39. Let this cuppe passe they that are his must pledge him of it it was the saying of a good martyr when we learned A. B. C. our lesson was Christs Crosse the Crosse is the worke-house in which God frames his seruants like to his sonne Gods children are as well called q 2 Tim. 2. 3. souldiers to shew what they must suffer as r Mat. 20. 8 labourers to shew what they must doe Wee are to God as the aple of his eye no part of man more tender then the eye yet when it is sore or dimme wee put sharpe pouders or waters in it to eate on t the webbe pearle or blindnesse of it nay there is no greater temptation then not to bee tempted no sharper whippe then not to bee scourged of God Å¿ Ezec. 16. 24. I will cease and bee no more angry saith the Lord God is then most angry saith Bernard when hee is not angry this pitty is beyond all wrath There are two punishments of God vpon Israell because they went a whoring from vnder their God t Hos 4. 13. 14. the first punishment is sinne by sinne when God turns malum culpa into malum poenae your daughters shal be harlots and your spouses shal be whores The second punishment is want of punishment and this is a greater then that I will not visit your daughters when they are harlots nor your spouses when they are whores The vine waxeth wilde if it be neuer cut the sea would be infected and stincke if it were not troubled with the winds the crosse is a fyer to consume the refuse metall a file to take away the rust of the soule a purgation to expell corrupt humours a rodde which falling vpon stony hearts causeth them to bring forth teares u Num. 20. 11. as the waters gushed out when Moses with his rodde smote the stony rocke x Iob 16. 15. 16. when God rayned Iob with a rough byt he stooped vnder his hand and vttered signes of repentance The vse of this doctrine is manifold First in respect of the agent it abateth the edge of euery crosse to consider it comes from the hand of God the child is content to beare with his father who brings him vp though he be rough to him though he visit his offences with the rodde and his sinne which scourges God is our father y and brings vs vp as children if he nurtureth vs z Deu 8. 5 as a father nurtureth his sonne as it is in Deutronomy and a 2 Sam. 7. 14. chastneth vs with the rodde of men as it is in Samuell this consideration doth relish the griefe b Ex. 15. 25 as the tree cast into the spring seasoned the bitternesse of the waters it is my father let him doe what seemed him good The Oxe is without vnderstanding yet knoweth his owner c Esa 1. 3. and holdeth downe his hornes and boweth his necke to beare the yoke that hee doth put vpon him If a strainger strike the sauage beasts they teare him in peeces but if their keeper smite them they grudge not d Iob 7. 20 Gen. 28 15. God is the keeper of men this is armour of proofe and will ward the blow of euery repining thought and breaking the stroake of euery crosse will saue the heart when the body suffers to consider my Keeper smites mee God is a phisition and knoweth what is better for vs then we for our selues nothing displeaseth the patient that pleaseth the Phisition Blowes of our equals we hardly digest but will secke to put in practise whatsoeuer desire of reuenge doth put into our heads but wee neuer storme at a blow from a Prince God is a Prince a King of Kings if he strikes this doth moderate the stroake and must make vs incounter the griefe with strength of resolution Againe in respect of the patients Afflictions must not make vs thinke God loues vs the lesse when we see his first born and best beloued in greatest calamitie God made Iob a by-word of the people that is so afflicted him that all the world talked of him and therefore he speaketh of astonishment e Iob 17. 6. 8. righteous shal be astonied at this as if they did imagine God had turned his backe and respected not his children that hee would not thinke on worldly things or passe how men liued but he concludeth the righteous will hold their way and consider that God in his wisdome doth punish both the good and the bad and in very deed there could bee no shew of patience if God did still grant his seruants a patent of exemption and a priuiledge and alwaies suspend the effects from their causes for if they haue not open yet at lest they haue secret sinnes and stay the streames of waters that they should neuer couer them what victory can there bee where there is no fight what grace can be giuen to ouercome where there is no temptation of the flesh and what patience where there neuer is crosse besides how could it bee knowne that God deliuers his children out of troubles as he doth here out of bondage if they neuer were in them how should they know what it were to call vpon God and to feele his goodnesse towards them therefore he punisheth both though hee smiteth the wicked with his fist the godly with the palme of his hand though he f Esa 30. 28. fanneth those wtih the fanne of vanity to driue them to nothing g Mat 3. 12 these with his wheat fanne to cleanse them though his punishments be h Ex. 11. 1. plagues i Gen. 4. 11 curses and destructions vpon the one k Ps 89. 32 corrections chastisements and roddes on the other An other vse is this let no man at any time so fixe his minde vpon his prosperous estate as to resolute himselfe it shall neuer change for the sunne-shined bright vpon Iacob l Gen. 47. when he with his family came into Egypt when his posterity were multiplyed and were exceeding mighty but it waxed dimme when m Ex. 1. 7. 8. 9. a King arose that knew not Ioseph the sea at
contritum pricks it confessum lets out the filth restitution laieth on the plaister this is vnica tabula post naufragium the onely board whereby with y Act. 27. 44 Pauls company wee escape shipwracke this is that which Theodorie told a Baily of his who like the z Luc. 16. 6 vniust Steward had made an vnlawfull gaine of his masters goods A serpent saith he finding a viole full of wine went in at the mouth of the glasse and suckt it vp and now being all belly and stuft like a Tun he could not get out the owner of the glasse comming and seeing what was done thus he saith miser euome quod hausists c. thou art now in a pitifull case the way to get out and saue thy selfe is to cast vp which thou hast suckt vp and therefore as the chaines did fall from Peters hands and then he a Act. 12. 7. came out of prison so let the chaines of couetousnesse with which our hands and hearts are bound fast fall from vs then shall we make free restitution But as euery one is not a good archer which can draw a strong bow which hath a faire loose which can shoote farre for all this a man may doe and yet not shoot neere the marke so a mans hands may restore his substance yet his hands may misse the marke and his good deed be like a good tale marred in the telling and therefore as Paul takes the Christian before his race and giues him this watch-word q 1 Cor. 9. 24. so runne so that this good deed may be well done that a man may doe iustum iuste let me tell him to whom and when he must restore Some restore ill gotten goods but as though they had mistaken the party they rappe at the wrong doore Iudas when â— Mat. 26. 48. he had wronged Christ did not make him amends but restores the mony to the Temple some vtterly spoile and vndoe their neighbours by vsury by extortion by racking of rents by inclosing of commons and then with the superfluity of their sinne they will build an Almes-house and if they haue spoiled many and made them beggers now they will keepe some relieue them with the plaisters of their bounty but as if one wrong vs we do not seeke to right our selues vpon another for then we take the wrong sowe by the eare and are much like the foole which smites his next fellow so if wee wrong any we must right the party wronged else we rob Peter and pay Paul Iustice goeth before mercy and as iustice giues d Mi. 6. 8. of it owne so it giues euery one his owne it giues it according e Leu. 6. 5. the Commandement vnto him to whom it pertaineth Others will make restitution but they will linger like Lot f GeÌ„ 19 16 they will doe it in their last will and testament I knew a man who among other legacies gaue two thousand pounds to satisfie those which could make any iust proof that he had wronged them better late then neuer but better soone then thus late gratia quae tarda est ingrata est gratia restitution after death is lead in sicknes is siluer but in health is gold and therefore with Zachee make present pay in this case let our owne hands g Luc. 19. 8 be our exequutors and before we die let vs see this wil proued before our face propoâ—tioning our restitution at least according to the wrong we offered else are we deceitfull vpon the ballance and false balances are an abomination vnto the Lord but a perfit weight pleaseth him Herein we must obserue the measure of tantum quantum and obseruing the times toties quoties deliuer a tot quot and as Peter a Pro. 11. 1 Mar. 14 68. who denied thrice b Io. 21. 15 confesseth thrice as Paul c Act. 26. 11 who persecuted more then they all d 1 Cor. 15 10. laboured more then they all and as e â— Cro. 33. 12. Manasses made the prison of Babilon run with teares f 2 K. 21. 16 who had caused the streets in Ierusalem to flow with bloud g Luc. 7. 38 as Mary who sinned much wept much so they which haue robbed often must restore often and they which haue done much wrong must make much satisfaction this is the reuenge of a Christian which a Sain Paul speaketh h 2 Co. 7. 11 of this is according to Iohn Baptists counsell to bring forth fruites b Mat 3. 8. worthy amendement of life this is as Daniel speaketh to breake of c Dâ—â— 2 24 our sinnes by righteousnes this is not to goe the same way wee e Mat 2. 12 came according to the d 〈◊〉 13 9 charge giuen to the man of God but with the wise Men to returne into our Countrey another way The ninth Commandement Exod. 20. 16. Thou shalt not beare false witnes against thy neighbour THe Philosopher said that man is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a little world in the great and the holy Ghost saith that the tongue is a great world in the little f Ia. 3. 6. A world of wickednes an vnruly euill full of deadly poison to gouerne this world and to rule this vnruly euill as nature hath fenced it in with a double barre so the law hath made for it a bitte and a bridle by setting downe a double restraint A bitte thou shalt not take the name of the Lord thy God inuaine therefore let not thy tongue rent and teare God in peeces or cast vp choler against his Maiesty A bridle in this place Thoushalt not beare false witnes against thy neighbour therefore sit not speake against thy brother poysen him not with the venemous sting of thy tongue whet not thy tongue like a sword nor shoote for thy arâ— owes bitter words Thou shalt not beare c. As Abraham sinned both by his speach and by his silence and therefore Pharaoh expostulating the matter with him blames him for both for his speach g Gen. 12. 18. 19. why saidest thou speaking of Sarah thy wife shee is my sister for his silence wherefore diddest thou not tell mee that shee was thy wife so doe men transgresse this law both by speach and by silence by speach publikely or priuately publikely when in open assemblies or at Iudgement seates a child of Beliall shall come forth and giue false euidence an vnconscionable Counsellor shall plead and further a bad case a Iury shall passe a wrong verdict The giuer in of false euidence because he cuts the throate of all good proceedings and is the beginner and first cause of turning Iustice topsie turuy worthily deserueth the first place This man slaieth as much with his tongue as the bloud-sucker with his sword and therefore the holy Ghost couples â—hem together in the Prohibition Thou shalt keepe thee farre from a false matter and h Ex. 23. 7 shalt not slay the innocent and
the righteous The two wicked men that witnessed against Naboth in the presence of i Kin 21. 13 the people saying Naboth did blaspheme God and the King they were the men that cast him for vpon their false accusation hee was stoned to death God to restraine this sinne would haue those to execute the punishment which did bring the accusation for many mens tongues are a two â—dged sword and some will wound him with their words whom they dare not touch with their fingers and therefore if any did accuse any man of such or such a crime the law did bid them take heed what they did for if their tongues did cast any man their hands should execute the punishment If they cahrged any man with Idolatry because the Idolater must be put to death k Deu. 17. 7 their hands shall be first vpon him to kill him and then the hands of all the people l Ioh 8. 7. If they accused any of adultery they like the accusers in â— the Gospell should throw the first stone 2. The punishment which the law of God inflicted on this sinne is sufficient to restraine it for hee which did falsely accuse another of any crime should indure the punishment m Deu. 19. 19. which the other should haue incurred if hee had been found guilty as if hee accused any of adultery if the party accused could bee proued cleere the accuser because adultery was death by the law should dye himselfe which iudgement wee see executed vpon the two Elders in the Story of Susanna God will not suffer this sinne to goe vnpunished and therefore though Haman who oppressed the innocent n Est 3. 8. â— Iewes with false accusations and lies that they might bee rooted out and destroied was not for those vniust and slanderous speaches put to death yet was hee oppressed himselfe and falsely accused of a fact which deserueth the Gibbet for his intent was not to force the Queene when hee fell downe at her beds feet or couch whereon shee sate but to make supplication for his life when he saw the mischiefe was towards him howbeit the King taking and making the matter worse then hee meant it will hee saith the King o Est 7. 8. force the Queene also before mee in the house marry hange him so they couered Hamans face and hanged him on the tree that he had praepared for Mordecai 3 Whereas a man may deale against his neighbour two manner of wayes either by way of denuntiation and telling him of his fault and in this case one man is sufficient p Mat. 18. 15. 16. if thy brother trespasse against thee goe and tell him his fault betweene thee and him or else by way of accusation and in this case there must be two at the least neither should one q Deu 17. 6 witnes be sufficient to condemne a man or rise against r Deu. 19. 15. him for any trespasse or for any sinne or for any fâ—ult he offended in but two or three should concurre together thaâ— euery one might be circumspect what testimony he gaue least any one should be found a false witnes if as at the passion of Christ the witnesses agreed not together let not therefore theÌ„ which are produced as witnesses in any kinde of trialls by periury sinne against God in dispising his presence sinne against man by taking away his life his goods or good name sinne against the Iury by leading them into by pathes out of the Kings high way nor sinne against the Iudge in deluding him with falsehood and lyes but without hope of gaine or feare of punishment without fauour on the right hand or malice on the left hand let euery one speake the truth from his heart sell not the truth like Iudas deride not the truth like the theefe on the left hand testifie not against it as the Iewes at the passion of Christ neither conceale it as did the keepers of the Sepulcher being corrupted with money but speake the truth and nothing but the truth refraining thy tongue from euill and thy lippes that they speake noe guile That Lawyer who pleades a bad cause and knowes it to be a had cause is the second person who runnes into the publicke breach of this Commandement neither is there any great odâ—es betwixt doing of a wrong and maintaining it and therefore the Scripture condemneth as well s him that shall put his hand with the Ex. 23. 1. wicked as him that shall giue a false report The Lawyer should be a true glasse and by him should iudge and Iury see the truth of the cause as it is but if with his smooth tongue and good vtterance he makes falsehood haue â—ore shew of truth then truth it selfe hee is a Christall glasse which howsoeuer il fauoured â— man be will shew a faire face I speake in the honour of good pleading where by meere Narrations men vnfolde the equitie of the cause when truth stripping her selfe naked comes to the barre this is a thing most honorable but false glasses and glosses varnishing and garnishing false bodyes and counterfeit colours are staynes and blemishes I speake not against plausible speach let men martiall their wordes the sooner to ouerthrow a badde cause and to win the truth but let not a rotten cottage be well hanged let a faire body haue a well fashioned garment smooth thy selfe at Tullies glasse speake not onely scripta but sculpta make not a good cause harâ—h to the hearers by slubbering it vp in rude careles wordes but neuer set a good coate on a mishapen body neuer garnish a ragged house with faire paintings if the cause be bad let not thy speach be full of florishes like the first letter of a Patent to better it seeke not to leade Iudge or Iurors out of the way with a golden chayne which comes from thy tongue to their eares let thy eloquence Rhethoricke and Art of perswading serue onely for Clyents of truth Againe the Iurors publickely breake this law when they being corrupted shall giue vp a false Verdict when they doe not enquire diligently of the fact and truely relate to the Iudges what they finde that they may doe Iustice and Iudgement Iudices n. apud noâ— iuris solum non facti sunt iudices Iudges with vs doe not so much enquire of the faâ— whether such a thing were done as set downe the law what the fact deserueth if it were done to refraine this sinne euen the law of our land doth punish it with great seueritie for if but one Iurour in any inquest shall take money of one party or the other to giue his verdict there lyes a Writ against him called Dâ—cies tantum and he shall pay ten times as much as he receiued but if a false verdict giuen by twelue men be found the 12. men be attaint their iudgement shall be this their Medowes shall be ared vp their houses broken downe their Woods turned vp and
A Iudicious and painefull EXPOSITION vpon the ten Commandements Wherein the Text is opened Questions and Doubts are resolued Errours confuted and sundry Instructions effectually applied First deliuered in seuerall Sermons and now published to the glory of God and for the further benefit of his Church By PETER BARKER Preacher of Gods Word at Stowre Paine in Dorsetshire Psal 19. 7. The Law of the Lord is perfit conuerting the soule the testimony of the Lord is sure and giueth wisdome vnto the simple Esay 8. 10. To the Law and to the Testimony Printed at London for Roger Iackson and are to be sold at his shop neer the great Conduit in Fleet-street 1624. To the Right worshipfull the Deane and Canons of the Cathedrall Church of Sarum his very good Patrons RIght Worshipfull when contrary to my custome I had penned these Sermons I could not at first determine whether If I should smother them in my deske or send them out into the common light I should let them perish as soone as they were brought forth happily some would endite me of closenes If I should suffer the world to take a view of them others would condemne me for profusion especially seeing that this age being furnished with Bookes euen to satietie and surfet may say of the Priests as Bezaleel of the people The people bring too much and more then enough for the vse of the Tabernacle Ex. 36. 5. But while I was thus musing at last I resolued rather to presse then to suppresse them and now they lay open to all censures If your Worships shal thinke I sound from my emptines yet blame me no more then you wil the ful handed which commonly are most sparing herein mine owne heart sometime endited a good matter then with the spider did I weaue my webbe out of my owne breast at other times my tongue was the pen of other Writers then with the Bee did I gather hony out of the flowers yet so as with the Dogge at the Riuer Nilus I neuer did but touch and goe lappe and away and being desirous to be rather Scriptor then Exscriptor a water-spring then a leaden spout did in gleaning commonly make others mine owne for forme by many alterations If your Worshâ—ps shal marke these my poore pains with your starres you shall encourage mee the second time to put pen to paper but if with your spits your dislike shall driue me to a non plus my second Sermons shall neuer stand in white sheetes and so referring my selfe and my labour to your charitable censures I rest your Worships in all duty and true affection P. Barker A Briefe Table of the principall points Contained in this Exposition A ACcusation The punishment for false accusation 293. none to bâ— condemned vpon slender accusation 294. 296. lawfull for a man to cleer himselfe when falshly accused 302. Admonition Sinners to be admonished 294. why admonitions are doubled 59. who the worse for admonition 148. Adultery what it is 123. 259 bred of idlenes 182. of gluttony 274. how punished 269. the efects of it a bad name 267. a poore estate 266 a short life 245. 266. a common sin 117. 261. Affliction who most subiect to them 20. deliueraÌ„ce from them 24. 30. no argument of Gods anger 22. to Be prepared for before they come 24. Age old age to be honored 212. Anger must not be in the heart 252. nor appeare in the tongue 253. nor countenance 254 nor any kind of gesture 255. Apparel must be modest 273. 279. Articles of the faith gathered by the Apostles 6. Atheists of no religion 119. worse then diUels 120. B Bastardy a blemish 267. of what priuiledges bastards are barred ibid. Benefits from whom they proceed 234. Blasphemy how punished 168. Body parents the instrument in framing it 92. 194. the seuerall parts of it 92. Bounds not to be remoued 283. Britaine diuided into 3 Kingdomes 14. 166. made a Monarchy by K. Iames 14. 209. Buriall cruelty in taking vp the dead 107. the vsurer denied buriall 281. places of buriall held in great reuerence 196. C Chastity Man and Wife must liue sole and chast 123. 261. 269. 310. Children their naturall affection to their parents 36. 149. 199. vnnaturall 199. bad children of good parents 37. Children a great blessing of God 308. to be well brought vp 312. corrected 207. 267. reuerence their parents 194. obey them 196. relieue their wants 198. not glory of bloud but vertue 224. their duty dispeÌ„sed with 199 Christ deliuerance by Christ 31. 101. no pardon without Christ 75. 110. or mediator 102. Church of God is militant 250. Combat single combats vnlawfull 246. spiritual combats commanded 250. Company ill to be auoided 15. 97. good to be frequented 15. Compassion deriueth to reliefe 27. 257. foolish pity 243. Confusion required 68. hardly drawne from vs 29. Conscience may be asleepe 53. will accuse 297. sinne torments the conscience of the bad 53. as of murderers 242. 249. and of the good 56. the wicked sin against their conscience 296. Contentation we must be content with our estate 141. 288. Couetousnesse the couetous makes his goods his God 39. would ingrosse the world 130. 278. 307. is a theefe 288. wanteth that he hath 278. must make restitution 289. Country loue to ones Country 15. Creation God wonderfull in creation 92. Crosse the Crosse made an Idol 85 117. the vertue of it 85. 112. Cruelty of an Adulterer punished 243. Custome hard to be left 146. no good excuse for swearing ib. D Dancers the better the worse 272. Dead which to be lamented 107. speake nothing but good of them 107. 298. not to be praied for 13â— Death terrible to the wicked 57. welcome to the Godly 58. vnwelcome to the carnall worldly man 229. sundry sorts of death 226. Delay a good deed not to be differred 291. not iustice 134. Defense a man is to defend himselfe when he is assaulted 250. an innocent when he is accused 303. Desperation the desperate abuse Gods iustice 161. Diuorse not lawful 264. except for adultery 128. bred through want of loue twixt man and wife 264. Dreames the order of Dominick Friers confirmed by a Dreame 106. no certainty in them 234. Drunkennes shortneth mans life 245. E Election of grace 123. Eloquence the force of it 61. not vsed to colour a bad cause 295. Enuy drinks it owne venome 245. Examination examine our solues 134. Example Iudgements on other must be examples to vs 155. God must be our patterne 188. giue good example 167. superiors to inferiors 178. 187. inferiors must follow good example 181. not liue by example but by law 181 198. Excuse sin is not without a shift 144 kindnes in excusing Scripture condemned 157. an excuse for periury 170. Experience a good proofe 62. Extremities to be auoided 114. in diet 41. in pastime 40. in labor 184. in reports 297. about the Crosse 113. about images 113. about the Sabboth 174. F Faith beleeueth Gods word 5. is aboue
reason 60. greater in some then in others 27. 65. Family housholders see their families well ordered 179. 203. pay their seruants wages 285. and performe other duties required 312. Fasting fishdaies why appointed 9. the body not to bee too much pinched 41. 256. 278. Feare whom to feare and whom and what not 46. 47. Flattery smootheth the vnworthy 299. no care to be giuen vnto it and why 300. Foruication finable at Rome 10. not so great a sin as adultery 259 262. Friendship no league of friendship to be made with idolaters 132. how all things common among friends 315. G Gaming gamesters giuen to swearing 148. not to be made an occupation 287. Gentiles made one people with the Iewes 14. 237. Gesture a reuerend gesture to be vsed in the seruice of God 4. 118. 119. malice and anger not to be shewed by gesture 255. 303. Gluttony gluttons make their belly their God 41. to be restrained 275. 279. it shorteneth life 244 God in God power and mercy goe together 11. iustice and mercy 67. 76. best acquainted with mercy 136. filleth all places 12. 71. 94. seeth all things 35. 66. 71. 89. his especiall properties 47. his image not to be made 88 no respecter of persons 127. 181 despised in his Ministers 214. must haue his titles 166. Gospell the law first to be preached then the Gospell 138. 214. Gouernment or dained by God 136. 205. a Monarchy the best gouernment 206. H Hatred malice would dispatch him whom it hates 257. Hearing preparation before hearing 4. 176. attention in hearing 3. 177. 216. meditation after hearing 6. 177. conference praier 178. a wanton care to be stopt 271. Heauen a place of rest 184. Hell torments euerlasting 184. Holy daies which to be obserued 105. by whom brought in 106. 111. 112. by whom put downe 106. Holy water the vertue of it 114. Honor vpon whom it is ill bestowed 222. is due to vertue 223. not to stand vpon reputation 249. Hospitality laid downe 279. Husbands must loue their wiues contra 263. 310 none to be bawdes to their owne beds 124. 261. 315. Hypocrytes haue faire shewes 118 but foule hearts 162. I Idolatry came in by the first fall 82 our nature prone to it 76. 86. Aegypt full of it 15. 16. so was Indea 81. so was England 16. 79. so all the world 83. 97 places full of Idolatry to be auoided 18. Idolaters like adulterers 123. spare no cost to set vp Idolatry 43. 77. 79. 97. haters of God 131. Idols the Masse an Idoll 85. the vertue of it 111. Iewes Gods peculiar people 13. 121 237. his spouse 122. Ielosie is the rage of a man 126. Ignorance the mother of superstition 85. Images said to be lay-mens bookes 83. 90. the simple seduced by them 89. may be made for ciuill vses 93. 95. not to be praied to 98. to the suppressed 92. their defacers punished 116. the preparation of the image-maker before he made it 87. not necessary for building Gods Temple 89. Incest permitted by the Pope 11. Inconstancy the inconstant alwaies variable 51. Ingratitude in forgetting Gods blessings 29. 31. Intent good intent no good excuse 134. Iudges to punish offenders 251. to defend the innocent 207. to determine a right ib. first to examine then to punish 70. 295. Iurors to haue a care of their verdict 295. K Kings ordained of God 205. their office 208. honor the King 205 210. but not aboue God 212. the blessing reaped by them 209. Knowledge the more knowledge the more duty expected 80. 86. L Labour man must labour 64. 181 punishment for idlenes 183. the idle man a thiefe 182. 286. Law of nature giues but a dimme light 1. is wrapped vp in three volumes 91. Law maral a directiō for our liues 1. 134. 282. the immediate word of Gods mouth 2. not to be dispensed with 9. enters to the very thoughts 396. 314. Law of the land slandered to defend vsury 282. Lawyers not to defend a bad cause 294. Liberality to whom to be extended 235. 315 rewarded 235. Life sweet 43 237 short 228. that to come to be most reckoned of 230. long life a blessing of God 226. be careful to preserue other mens liues 256. to defend our owne 151. Lying a lyer not beleeued when he sweareth 145. Lots how vsed how abused 248. Loue God 123. more then kinred 36. then substance 37. then life 44. then credit 146. Loue and feare concurre in the godly 46. loue one another 257. the nature of loue 257 315 316. not vncharitable in censures 304. Lust sin 270. to be weeded out 270 310 313. enters by the eye 271 restrained 263. M Marriage ordained for a remedy against sin 261. to be made with equals 122. with consent of parents 197. not with idolaters 132 165. what respected in marriages 122 196. what priuiledges second marriages are barred of 265 the marriage bed when to be forborne 262. Martyrs the mother and her infant 17. the Prophets Apostles and others 44 112. their kinds of death 44. feared not their persecutors 45 58. Meanes by what meanes God can worke 62. Gods graces not tied to meanes 64. must be vsed 63. Meates which may be eaten 40 274. hunger and thirst their best spices 287 288. Mercy God most prone to mercy 140. his mercy euerlasting 140 142 232. must restraine vs from sin 155. Merits no saluation by merits 138. Ministers must haue learning 214. take paine 65. yet not surfet of immoderate study 256. conforme themselues to their doctrine 153 187. are spirituall fathers 213. must haue reuerence 214. and maintenance 218. Murder not kill our selues 227 244. not others 238. what punishment for it 240. Paricides monsters in nature 200. N Name Gods name not to be abused to sin or to colour any wickednes 160. he that hath a bad name is halfe hangd 267. O Obedience must be absolute 8. due to God 13 32 135. induced by Gods loue 121. must proceede of loue 133 135. performed by winde and sea to none but God 301. wrested from the wicked 133. Oppression God vieweth it 73. curbed by good Princes 209. Oppressors their nature 72 258. 307. Oppressed to be relieued 258. Othes lawful to take an oath 163. lawfull oath to be performed 151 vnlawfull to be broke 150. by Saints forbidden 108. and by Crosse 112. not reckoned of by the crafty 169. nor by swaggerers 149. nor common swearers 145 circumstances to be obserued in oathes 164. formes of oathes 108 164. Papists lose their credit and how 10 continue obstinate and why 51. Parents their loue to their children 36 78. their duty 193. see children vnnaturall 193 haue no care of bastards 267. must be honoured and why 193. how their sinne punished in their ofspring 128 268. Patience in affliction 21 26. in oppression 73. when God taketh from vs 236. when man wrongeth vs 254. Patience in God before he punish 70 127. Patrons their duty 219 277. Peace a blessing reaped by good Kings 208.
may be sure vve cannot come downe without a fall if we wrest the truth vve wrong the truth and so prophane the word and contrary to this commandement take the name of God in vaine As Gods name is profaned vvhen his vvord is profaned so likewise vvhen vve profane any thing which his vvord speaketh of him for as Bishop Latimer vpon the first petition of the Lords prayer Whatsoeuer is spoken of God in his word that is his name First therefore if we profane his bare titles and abuse his name vnto lying as Iacob did vvhen he said vnto Isaac f Gen. 27 20. the Lord thy God brought it that is the venison to my hand if wee abuse it to coniuring as the g Act. 19. 13 Exorcists who tooke in hand to name ouer them which had euill spirits the name of the Lord Iesus saying Wee adiure you by Iesus whom Paul preacheth If we abuse it to cursing as when wee say God confounde me or God plague him if we abuse it to blessing as when we say God speed you if we see men working of mischiefe as though we did make our selues accessary and as though God would patronizâ— that wickednesse they had in hand and would further their worke if wee abuse it to colour any impious practise as doth the Pope in the beginning of his instruments and therefore it became a common by-word among the Germaines In â—omine Dei ineipit omne malum all mischiefe begins in Gods name then doe we profane his glorious name Againe when we profane his properties as his mercy his iustice his power his prouidence First his mercy if we abuse it and take thereby occasion to sinne making it a pack-horse to beare the burden of our sinnes when we doe not onely hope but as though hope were out of his wits we presume and say let vs continue in sinne that grace may a bounde wee are not vnder the law but vnder grace Secondly His iustice when we being vncharitable in our censures condemne it of cruelty and therefore challenge nothing in the bloud royall of the valiant conquerour of the Tribe of Iudah h Mat. 8. 32 but suffer the diuell to driue vs head-long as he did the heard of swine to the lake of desperation Thirdly His power when we abase it to the state of our infirmities as the Iewes who breaking his arme short off brake out into these words i Ps 78. 19 Can he prepare a table in the wildernesse or prouide flesh for his people Fourthly His prouidence when men say God lets the world goe at hauocke and though his prouidence bee the nurse to bring all things vp as his power is the mother to bring all things forth and thoug the one keepes all things in reparations as the other sets vp their frame yet they say things here below are ruled by haphazard the heauens meddle not with earthly things Fortune swaies all though they paint her blind yet they thinke shee can guide the vniforme order that is in the world and in all the parts thereof though they paint her standing on a bowle and turning with euery winde yet they thinke shee can rule and welde others howsoeuer shee be vnconstant and carried away her selfe Te faciunt fortuna deam coeloque locarunt Thus while men like beastly Epicures hold this fantasie that God sitteth in heauen idlely and at ease and will neuer encomber and trouble himselfe with the rule of the world while they had rather make a false God of Fortune then acknowledge the truth of Gods prouidence they attribute vnto God eyes without sight eares without hearing might without minde minde without reason will without goodnesse yea and a God head without properties peculiar to a godhead and while they speake vainely of the appurtenances they take his name in vaine Againe Gods name is profaned when men slightly passe ouer the wonderfull workes that he hath done if we regard not the workes of the Lord and the operation of his hands but speake of them as if the frequence thereof caused neglect if we doe not say vnto God k Ps 66. 3. How terrible art thou in thy workes but make but little reckoning of them because common custome hath inured vs to them then we take his name in vaine This serueth to reproue those which will not stampe this character Ecce euen vpon those workes of God which are triuiall as if seeing but a spiders webbe they doe not say what a wonderfull worke of God is this that such a simple creature should weaue such nets out of it owne bowels or seeing but the hony combes doe not say what a strange thing is this that the most cunning Geometrician cannot obserue a iuster proportion in any thing he doth by art then these silly bees do by nature in the platforme of their buildings but especially it serueth to reproue such as will seeke out naturall reasons of Gods immediate and supernaturall workes with whom l Mat. 11. 4 Goe tell Iohn what you haue seene is no sufficient argument to proue the Messias for they will fetch a reason euen of extraordinary euents be they neuer so strange or else conclude it is but their ignorance of the cause there is a reason though their wits be so shallowe they cannot sound it Lastly as the name of God is profaned by our words so by our workes when speaking like Angels wee liue like diuels when aliud proponentes aliud supponentes like Lillies we be faire in shew and foule in sent m RoÌ„ 2. 24 for now like the Iewes we giue occasion that the name of God is blasphemed This serueth to condemne such Gospellers ' as are Gospelspillers these blots of goodnes which vse religion for a fashon or as a cloake in the raine which they lay away in the house for others are backeward in drawing nigh vnto God when they see the lewde liues of such as make such faire protestations that a man would thinke they would run vpon God for haste let not therefore thy life be like siluer drosse ouer-layd vpon a potsheard let not thy outside be lambes wooll and thy inside fox furre let not thy staple be fine and thy liuer so corrupt that it putrifie the flesh if thou speakest of the name of God and thy good life doth not speake for thee thy simulata sanctitas thy counterfait holynes is double vngodlinesse for in naming God thou defilest his name and causest others to say loe this is the man that acteth so high a part I like not these fellowes which haue Iacobs voice which speake as though nothing but Gospell could drop from them for you see how as though they had Esaus hands they bee rough in their dealings they leane vpon the Lord and say as they in Michas n Mi. 3. 11. Is not the Lord among vs and yet they turne aside by their crooked wayes thus they which shame goodnesse by seeming good and cause Religion to
as the blacke Horse in the Reuelation as now and then a black Reu. 6. 5. prophet will for a blacke gowne on the other side bury that with him which was blame-worthy repeat it not either to blot the name of the dead or disgrace his kindred he left behinde him much lesse make his good euill by setting thy foot on his carkasse Others sacke the good name of those which be aliue a Ier. 9. 3. they bend their tongues like their bowes for lyes b Psal 11. 2 Then they make ready their arrowes vpon the string c Psa 120. 3. euen mighty and sharpe arrowes which will pierce like the quills of a Porcupine these they shoot sometime against those that are present as Eliphaz doth against Iob thus and thus thou hast done d Iob. 22. 6. Thou hast taken the pledge from thy brother for nought and spoyled the clothes of the naked c. Sometime against the absent as Haeman in his Oration against the Iewes who lets his tongue run too much at liberty that they might be rooted out to auoide this sinne let the accuser with the wise Man affirme no more Hâ—s 3. 8. then he knowes with the good man no more then standeth with charity but if his tongue like the clacket of a Mill will still be wagging if he doth what he can to grinde to powder the good name of his neighbours let the accused learne to make this vse of an enemie so to liue as no credit shall be giuen vnto him They which make euill good are either the inferiour sort which smooth vnworthinesse by flattery whose tongs are willing slaues to other mens eares and so as they may speak that which can please much regard not how little truth is in their words such were those parasites who did gather about Herod when he made an Oration and as though nothing proceeded from him vnworthy of admiration a Act. 12. 22. gaue a shoute saying the voice of God and not of man There b Math. 9. 23. were Minstrels about the dead maid so let great men be dead in trespasses and sins yet shal they haue Trumpetors to sound out their commendation the very spots of Cato were beauty and if any obiected drunkennesse vnto him Citius efficeret crimen honestum quam turpâ—m Catonem to auoide this sinne praise not euery action as good nor the best too much and in presence As the meaner sort soothe smoothe and with Nephthali Gen. 49. 21. giue goodly words blessing with their mouthes those whom God accurseth so the richer sort for fauour affection will be heraulds to blaze the praise of those which deserue it not so are fouÌ„d false witnesses God forbid saith Iob to his friends when he knew them faulty c Iob 27. 5. that I should iustifie you so should euery great man say when he is sollicited to speake or write in a bad mans cause God forbid that I should iustifie the wicked I were as much to blame to iustifie the wicked as to condemne the innocent I will testifie the truth d Iob 27. 3. 4 so long as my breath is in me and he spirit of God in my nostrels my lips surely shall speake no wickednesse and my tongue shall vtter no deceit And thus much of the breach of this commandement by speach it is broken by silence either in suffering when wee shall lend our eares without reproofe to those which shall giue false report either of our selues or of others or secondly in doing when though our voice be not heard we shall vilifie our neighbour either outwardly by our gesture or inwardly in our heart Men giue false report of vs two contrary wayes either by vntrue commendation or vniust accusation the first sort are flatterers which will commend in vs those qualities wee haue not or too much extoll those we haue which will commend all our actions as good and the best with wondring interiections which will make vs beleeue wee know not our owne worth blesse themselues with both their hands if any thing proceede from vs worthy but meane commendation Wee must not giue eare to these claw-backs but stop their passage and bend our browes vpon excessiue praise neuer courting it otherwise then it followes vpon good courses There be three speciall reasons which should moue vs to open our lips and reproue these kinde of persons some of them leuell at their owne profit their Art is nothing but delightfull cousenage the Fox in the Fable commendeth the Crow to see if he can make him open his mouth and let fall the prey these men will spend their tongues to maintaine their teeth they are Moathes which will cate out a liberall mans coate Vines which will creepe to the stakes that stand by them not for loue to the stakes but to vphold themselues therefore Antishenes would say it were better for a man to fall among Rauens then among flatterers for Rauens will eate none but the dead but these will eate out a man while he is aliue Some of them intend mischiefe as the Pharisies who like Barge-men looke one way when they rowe another who vnder enticing baites haue entangling hookes who in propounding a question to Christ concerning paying tribute giue him great commendation that they may the sooner entangle him in Math. 22. 16. his answere Iosephs words to his brethren were rough but his meaning was smooth hee caried a brotherly affection towards Gen. 42. 7. them but these mens words are soft as oyle when they be very swords this fawning hypocrisie this Court holy water this dishonest ciuility this base merchandize of words is nothing but gilded treason carrying vs vp as they in the Synagogue did Christ to the top of the hill to throw vs downe â—uc 4. 29. headlong therefore Diogenes being asked what beast biteth sorest answered of wilde beasts a back-biter of tame beasts a flatterer he is like the luie which killeth with culling Lastly all of them make vs forget our selues for pride seaaeth vpon vs when we are commended through flattery as the two Elders did on Susanna when she was annointed with oyle therefore one saith if they among whom thou liuest doe not commend thee when thou deseruest well they are in fault but if they commend thee thou art in danger for men are blowne vp with praise as it were with Gunpowder the people in saying after Herod had ended his Oration Nec vox hominem sonat committed verball symonie so Herod depending on vulgar breath was too well conceited of himselfe and robbing God of his honour committed sacriledge therefore he was eaten of wormes and gaue vp the ghost This flattery Act. 12. 22. 23. what can it not therefore Alexander the great though at first he delighted in those which said hee was filius Iouis yet being wounded with an Arrow at the siege of a Citie hee regarded no longer the false colours of adulation