coherence of this with the foregoing Commandement and the dependance thereof upon it Some give this reason That whereas in the former all unjust wayes of getting are forbidden amongst which lying and false speaking is one For the Heathen man said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where a lye must be made let it be made And where must a lye be made he answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when any gain is to be got by it Therefore to meet with this common 〈◊〉 of men God restrains all lying and false testimony in this Commandement And this reason of the dependance hath some shew in it 〈◊〉 conceive that as God establisht authority in the fifth Commandement for the good of humane society and in the three next gave order for promiscuous duties which are common to all so here in this if there should be any breach of those three last whereby men must have 〈◊〉 to Judges and make use of their authority because those in authority must proceed upon evidence and proof by witnesses Therefore God sets this Commandement in the next place wherein he takes order for witnesses to speak the truth and not to give false testimony against any This seems to have 〈◊〉 from several places of Scripture for if any should violate the sixth Commandement the Elders of the City were to examine the matter and sentence was to bee given upon him by the testimony of witnesses So for the seventh If any man should 〈◊〉 his Wife the Elders of the City must judge of the matter and the father and mother of the woman shall witnesse of her virginity And for the eighth the like order is taken 〈◊〉 goods deposite stollen out of a mans house if 〈◊〉 thief could not be found the master of the house must be brought before the Judges to speak whether he put out his hand to the stollen goods So that we see for the rectifying of whatsoever is amisse in those three Commandements this was added It is not enough to have authority and Judges c. but there must be witnesses to prove matters of fact And therefore under the Law God gave special 〈◊〉 both for giving witnesse and for receiving the testimony of witnesses Others upon the comparison which the holy Ghost makes between credit or good name and wealth preferring that before this and because that honesta fama an honest report or good name is alterum patrimonium another patrimony therefore they give this reason of the coherence that because order was taken for other patrimonies in the next before this therefore here he takes order for the preserving of a good name which is that secundum or alterum patrimonium a second patrimony But the second opinion is most probable to which the best Expositors incline For the Prophet Esay reproving the people for departing from God by lying and uttering words of falsehood addes that judgement was turned backward and justice stood afar off because this was Germanus effectus the proper and natural effect of false witnesse to pervert justice and judgement and therefore it is that false testimony is abomination to God For lying lips saith the Wiseman are an abomination to the Lord. And therefore God took order that if a false witnesse should arise against any man to testifie falsely concerning the breach of any of the other Commandements the Judges should enquire and punish him with the same punishment whether pecuniary or corporal which the party wrongfully accused should have suffered Now for the scope and purpose of the Lawgiver in this precept it is four fold 1. In respect of himself his own glory which is manifested by truth for in himself God is truth and his Spirit is the spirit of truth his Mercy Justice and other Attributes are manifested by his truth and fidelity God therefore would have truth preserved truth in Religion makes for his glory Therefore Christ who aimed in all things at the glory of his Father saith For this cause he was born to bear witnesse of the truth and so by proportion it is the end for which every man is born to bee a witnesse to Gods truth If any shall speak or preach any falsehood or untruth as from God they dishonour him and therefore the Apostle saith that if Christ were not risen from the dead himself and others who had preached the same would be found false witnesses against God by preaching an untruth And not by truth in matters of Religion but also in civil judicatures God is honoured by speaking the truth And therefore when Achan was questioned about the 〈◊〉 Joshua sayes My sonne give glory to God when hee would have him for to confesse his fault So that confession of the truth brings glory to God as well in judicial matters as in matters of Religion 2. In respect of the Church saint Peter speaks of some as he cals them Magistri mendaces lying Masters or false Teachers who endangered the souls of them that heard them For besides the dishonour of Gods Name by false Teachers there is also a hazard of the peoples soules by their false Doctrine Quis est mendax nisi qui negat Jesum esse Christum saith Saint John Who is a lyar but he that denies that JESUS is the CHRIST He that affirms any Heretical false Doctrine is a lyar and by his lyes endangers the soules of the people The preserving of truth then not onely in regard of Gods glory but also for the safety and good of the Church is another end of this Commandement 3. In respect of the Common-wealth that 〈◊〉 and Peace might bee preserved by witnessing the truth Abraham called the Well which he had digged Beerjheba the Well of the Oath and that he might peaceably enjoy it gave Abimelech seven Lambs to witnesse that the Well was his and that Cumulus testimonii that heap of witnesse was a heap of stones placed as a witnesse of the covenant between Jacob and Laban that they would live at peace as friend and allyes So under the Law all proceedings of justice were to be establisht by truth which must be by the testimony of witnesses and therefore all publick acts 〈◊〉 justice were to bee grounded upon the truth of some witnesses Save onely in the case of Jealousie 4. In respect of every private man this Commandement is the fence of every mans name and credit which is of much worth For a good name fastneth a mans bones saith the Wiseman It doth him much good within and so it doth without also for it casts a sweet savour and therefore is compared to a sweet ointment poured forth and if it come to be prized it passeth gold and silver For a good name is rather to be chosen then great riches and loving favour rather then silver and gold as Solomon saith And indeed it is the cause of both especially of the latter
subject to this passion he doth not sentire se percussum not resent a blow Now if this anger cannot be prevented that it break not out it is to be sorrowed for and repented and we mnst labour to stop it in regard of the measure we must look to the suppuration or 〈◊〉 to have it healed and dried up A man may sometime be angry but he must not requiescere in ira as is said before S. Paul setteth us the longest time for keeping it Ne occidat Sol and the reason is every Christian is to offer his evening sacrifice of prayer and before we pray we must forgive The charge of this is set down negative and affirmative by S. Matthew from our Saviours mouth 〈◊〉 shew the necessity of it If ye forgive men their trespasses your heavenly Father will also forgive you but if ye forgive not neither will your father forgive your trespasses And if we number our remissions or forgivings then ours shall be numbred to us by tally if we forgive sine fine numero we shall be forgiven in the like manner So much for Suppuratio Now for spuma the foaming of it out by the tongue He that doth this disquieteth his friends And yet we are to consider that we have to do with men and such men as sometime offend with the tongue though not with the will who is it that offendeth not with the tongue It is an unruly member no man can tame it David in his anger said All men are lyars Samuel and all because God had deferred that which Samuel told 〈◊〉 should come to passe the kingdom Seeing then that there is no man but offendeth with his tongue we should 〈◊〉 Davids practise esse tanquam surdus to be as it were deaf and give no regard to what we hear spoken in anger not to be deaf but tunquam surdus as one deaf is good in this case for when one hath heard evil 〈◊〉 words they are as the son of Syrach speaks like a coal of fire which if one blow on it it will kindle if he spit upon it it will go out The Heathen man considered this by the light of nature If he be thus angry without a cause quid faciet 〈◊〉 what will he be if I provoke him and requite one angry word with another And therefore the Philosopher when one reproached him cast up dust into the air and when the other asked him why he did so he answered Injicio pulverem vomitui tuo I throw dust to cover thy vomit and indeed it is nothing 〈◊〉 but vomitus bilis a 〈◊〉 of choler Solomon saith He that answers such a one whether he be in 〈◊〉 or in earnest he shall go by the worst If he be wise thou art yet wiser by forbearing him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wiser for not returning word for word Therefore he would not have a fool answered lest we become like him and be as he that reproving a sault in another commits a greater himself and so runs into a great absurdity for against a fools words magnum remedium negligentia the best course is to neglect them so that sometimes he must not be answered lest we make e stulto 〈◊〉 of a fool a mad man and yet again sometimes he must be answered when he is among such as himself that think well of him 〈◊〉 he seem wise but if he be among wise men answer him not for they will regard rather quid tu taceas quam quid ille dicat thy wisdom in silence then his 〈◊〉 in speaking The last thing in anger is the Act it self or requiting of one injury with another Now though this be no way lawful neither is revenge allowed under the 〈◊〉 by our Saviour though under the Law they were allowed eye for eye and tooth for tooth because a far higher degree of love is now required under the Gospel yet we may distinguish between revenge and reparation for the damage we have sustained in our 〈◊〉 person or name Revenge is when we seek the hurt of him with whom we are angry though we our selves receive no benefit thereby and this is utterly unlawful now either for private persons or any others as Magistrates c. But the other viz. reparation for the losse or damage we have sustained is no way contrary to Christian love nor forbidden by Christ but may lawfully be sought by the hands of the Magistrate when it cannot otherwise be had we are not to be as the Pope once said of England a good asse to bear all burdens A man may strive lawfully especially in Gods cause Strive for the truth saith the Wise man and that unto death and this is 〈◊〉 far from the sin of anger that it is accounted a vertue called zeal In the case of 〈◊〉 and tuum we see that Abraham said to Lot Let there be no strife between me and thee Abraham for 〈◊〉 departed something from his right But because by so doing we many times pluck upon us a more grievous burthen then we are able to bear and therby give occasion to men to work upon our good and quiet nature we are warranted to have recourse to the Magistrate to relieve us by Law And for this purpose were Magistrates appointed and Laws made 〈◊〉 earum 〈◊〉 humana 〈◊〉 audacia that mens insolencies might be restrained by fear of them Yet there are some rules to be observed in our going to Law 1. It must be for some considerable matter not for every trifle Not quod opus est but quod necesse not for that we may do but for that necessity drives us to not every trivial action but such as if it be not remedied will breed an inconvenience and 〈◊〉 as nothing but the Law can rectifie and redresse 2. Before we bring it into forum civile before the Magistrate we must endeavour to have it ended by Good Men as we call them some wise and understanding men to judge of it 3. Our Saviour being required to deal between two brethren in the case of an inheritance saith Who made me a judge And in the next verse adds Beware of covetousnesse we must not go to Law with a covetous minde that is another rule 4. We must not by presuming upon our wealth savour or 〈◊〉 with the Judge enter upon a suit and endeavour to take away the right from the poor that every mans suum may be 〈◊〉 must not go to Law with a corrupt minde as the Heathen man said to the Judge in the words of the Law Si 〈◊〉 est adversarii habeat ille if it be none of mine let mine adversarie carry it This is another rule 5. Our Prosecution of a suit must not savour of gall we are to preserve charity keep a charitable minde with our adversarie 6. The last rule is prescribed by Solomon Strive not hastily his reason is lest
I wronged you or done you injury in this 〈◊〉 I pray you forgive me this Here was no need to ask them forgivenesse for it was no injury to them that he was not troublesome to them but here was speech poudred with salt here was salt to make his speech profit and pierce the more into their hearts as the Fathers observe which it would not have done so much if he had spoken directly or in plain tearms And yet this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace and favour may stand well with edification too and therefore the Apostle joyns both together Rom. 12. 3. and writing to the Philippians speaking of those that urged circumcision he uses this poudred speech calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concision Beware of the concision for we are of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 circumcision the true circumcision which worship God in spirit And as he would have 〈◊〉 avoid all foolish and vain talking so he exhorts to use 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanksgiving as opposite thereto It was the error of the 〈◊〉 that because s. Paul would have no speech but thanksgiving therefore to whatsoever was spoken in common talk their answer was Laudate 〈◊〉 Let Christ be praised But the elder Church understood it better when they expounded the words per 〈◊〉 effecti i. e. That we should speak something that was thankworthy or which deserved thanks that is 〈◊〉 as tended to edification or some necessary use or to grace and delight and to procure love and favour to him that speaks it That speech then which may be referred to some of these things is good and to be allowed among Christians but yet though these ends be all lawful we ought to aim at the best and seeing that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 edification is the best end of speech therefore this we must chiefly affect And for the last though these terrenae 〈◊〉 these earthly petty consolations be lawful yet that rejoycing in Psulmis Hymnis c. in Psalms and Hymns and spiritual songs is better and chiefly to be used although the other may be lawful and sometimes expedient especially for those that are Novices and not come to a perfect age in Christ. And thus we have done with the act of this sin and the several branches of it 〈◊〉 in this Comandement We come now according to the former rules to the means of keeping this Commandement First we must avoid groundlesse suspitions which are the first cause of 〈◊〉 speeches of others and to that end we must labour for stability for all men naturally are as the Psalmist saith lighter then vanity it self and therefore the Apostle exhorts to be stedfast in minde grounded in the truth For if we be not stedfast in minde we shall be apt to suspect evil of others without cause This suspicion is one of the fruits of that concupiscence wherewith our nature is 〈◊〉 and though the first boyling of it or rising up in our nature cannot be hindered yet we must labour to suppresse it when it is risen The true and proper use of it is for our own preservation and safety and so in matters that concern the health and safety of soul or body there is the onely lawful use of it for in these things it is better to be nimium timidus quam parum prudens a little too timid rather then a little improvident This we see in S. Pauls practice when the Mariners said they would but cast out the anchor he fearing they would have gone down into the boat and left them in the ship he said Vnlesse these abide in the ship ye cannot be saved Now when such affections as are given for our own good are converted to the hurt and prejudice of other this is an abuse yet in this case it is so common in the world that not the godly themselves are free from it but there is a difference between suspitions arising in them and in the wicked When Christ 〈◊〉 to 〈◊〉 what thou doest 〈◊〉 quickly presently suspitions arose in the hearts of the Apostles one thought that 〈◊〉 would have him to buy what they needed against the feast others that it was about giving somewhat to the poor Suspitions will arise but in evil men they are positive in good men privative The Apostle had some fear and Suspition of the Galatians which prevailed to the diminution of his good opinion of them but not to a positive judgement of the contrary An other example of this privative suspition we have in Simon the Leper against Christ he suspected him not to be a Prophet because he admitted a sinful woman so neer him til Christ by the Parable propounded to him made him alter his judgement which he did presently his opinion of Christ began to lessen but he came not so far as to conclude any thing positively The godly may have a diminution of their good opinion of some but this affirms nothing they may suspend their good opinion but they do not admit or cherish those thoughts so as to come to a positive determination and to say it is so But evil men as first they suspect and say I alwayes suspected him to be such an one so they go further and make e suspicione judicium a judgement upon a bare suspicion 〈◊〉 is as S. Hierome saith to make trabeme 〈◊〉 a beam of a mote and not onely 〈◊〉 but they proceed further to resolve in their minde what to do hereupon against the party suspected and sometime they proceed to act accordingly Now for a man to keep himself from rash judging upon suspicions he must consider two things 1. That such thoughts and affections as arise in himself the same he thinks to arise in others and so such as we think others to be such we are commonly our selves as if we be angry when another speaks evil to us we suspect that if we speak evil to any he is angry with us Cum ipse stultus sit omnes stultos putat the fool thinks all others to be fools If a man make himself the measure of all things he cannot but suspect evil of others if he himself be evil 2. As a mans affections are so are his suspicions If he be ill affected to any every small suspicion makesa conclusion When the minde of the Disciples ran upon bread the Leaven of the Pharisees was a Loaf they understood Christ of Loaves when he meant the Doctrine of the Pharisees On the other side Josephs brethren were ill affected to him and then every dream did increase their 〈◊〉 If therefore we walk 〈◊〉 and remove evil affections from us and strive against suspicions there is good hope we may remove them otherwise we shall be apt from suspicions to proceed to conclusions as they did against Paul when the Viper 〈◊〉 upon his hand that concluded him to be a 〈◊〉 There are six things to be observed to keep our
means 4. Observe the rules for getting and using of riches CHAP. X. page 488 Rules to be observed 1. in just getting 1. By Donation 2. By Industry 3. By Contracts wherein must be considered 1. The need we have of the thing sold. 2. The use Three degrees of a just price 1. Pium. 2. Moderatum 3. Rigidum 2. In just using wherein are rules 1. Concerning our selves 1. For preserving our estate 2. For laying it out 2. Concerning others giving 1. to God from whom we receive all 2. to the poor Rules for the measure and manner of giving Motives to stir us up to give to the poor Of procuring the keeping of this Commandment by others The Exposition of the Ninth Commandment CHAP. I. Page 493 The words expounded What is mean tby Non respondebis in the Original Addition 34. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What is meant by witnesse Four witnesses 1. God 2. The Conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by Proximum Neighbour The coherence and dependance of this Commandment The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common-wealth 4. Of private persons CHAP. II. Page 498 The necessity of a good name The sin forbidden in general Wherein 1. The root of it 2. The suppuration or rankling of it 〈◊〉 by false surmises and suspitions 3. The fitting of the soyl by readinesse to hear false reports 4. The watering of the soyl by busying our selves in other ones affairs CHAP. III. Page 501 The outward act of which two branches 1. False words 2. Idle and vain words Of false speaking in general this is two fold 1. In judgement 2. Out of judgement In judgement by false witnesse Of lyes in general Six persons in every judgement who may be guilty of false witnessing 1. The Judge 1. By cherishing Law suits 2. By deferring justice 3. If his judgement be 1. usurped 2. rash 3. perverse 2. The Register by making false records 3. The Accuser 1. by accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The Witnesse 1. by not declaring all the truth when he is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections CHAP. IIII. Page 507 Of false witnessing out of judgement Four things to which the tongue may do harme The branches of this kinde of false witnessing 1. Contumelious speaking 2. Taunting 3. Backbiting which is 1. By words 2. By letters 3. By deeds 4. In all these a may be false witnesse though he speak the truth CHAP. V. Page 509 Of reproof or fraternal correption the vertue opposite to flattery Of flattery which is 1. In things uncertain 2. In things certain and those either good or evil Of boasting and vaunting a mans self and its extream CHAP. VI. Page 512 Of a rash lie an officious lye a merry lye Four cases wherein a man seems to speak contrary to the truth but doth not Of Mendacium Facti the real lye by 〈◊〉 CHAP. VII Page 514 The second general branch of the sin forbidden viz. Vain speech Three ends of speech 1. Edification 2. Profit 3. Grace and delight Of the means whereby this Commandment may be kept Of suspition Rules about it 1. For the manner The Exposition of the Tenth Commandment CHAP. I. Page 521 Reasons against the dividing of this Commandment into two The dependance of it The scope and end of it CHAP. II. Page 523 The thing prohibited Concupiscence which is two fold 1. Arising from our selves 2. From the spirit of God The first is either 1. from nature or 2. from corruption of nature Corrupt desires of two sorts 1. vain and foolish 2. hurtful or noisome The danger of being given up to a mans own lusts CHAP. III. Page 525 How a man comes to be given up to his own desires Thoughts of two sorts 1. Ascending from our own hearts 2. Injected by the Devil The manner how we come to be infected Six degrees in sin 1. The receiving of the seed 2. The retaining of it 3. The conception 4. The forming of the parts 5. The quickning 6. The travel or birth CHAP. IV. Page 528 The wayes whereby a man is tempted of his own lust 1. There is a bait 2. A hook The same wayes used by the Devil and the World The affirmative part of this precept Renewing the heart and minde The necessity of this Renovation The meanes of Renovation A Table of the Supplements or Additions Wherein the sence of the Author is cleered in some places where it was obscure or doubtful and some things are handled more fully which were omitted or but briefly touched c. Introduct CHAP. XIII 1. Concerning points cleer and controverted p 52 2. Of peoples submitting to the judgement of the Church p 55 3. Of the Churches power to interpret the Scriptures p 57 CHAP. XIV 4. That the Moral Law is an essential part of the Gospel or second Covenant p 58 CHAP. XVII 5. About mans ability to keep the Law of Christ by his Grace p 71 Com. 1. CHAP. I. 6. That the 4 fundamental articles of all Religion are implyed in the four first Precepts p 88 CHAP. III. 7. Of the force of Church Customs p 95 CHAP. IIII. 8. About the distinction of inward and outward worship p 100 CHAP. VII 9. Concerning the evidence of faith and freedom of assent p 111 10. Concerning the nature of Faith p 115 CHAP. VIII 11. Of the seat of faith p 121 Com. 2. CHAP. I. 12. That the making of Images was absolutely forbidden the Jews and in that respect that the precept was partly positive and reached onely to them p 193 13. Whether all voluntary and free worship be forbidden under the name of will-worship p 194 CHAP. III. 14. Of S. Chrysostomes Liturgie p 202 15. Of the second Councel of Nice p 203 CHAP. IV. 16. How preaching is a part of Gods worship p 205 17. About the Eucharist whether it may be called a Sacrifice p 207 CHAP. V. 18. Concerning customs and traditions of the Church p 210 19. Of Images for memories sake p 214 Com. 3. CHAP. I. 20. What is litterally meant by taking Gods Name in vain p 231 CHAP. IV. 21. Concerning the nature of a vow p 250 Com. 4. CHAP. II. 22 The Jewish sabbath ceremonial the Lords day unchangeable p. 263 23 Of ceremonies p. 265 CHAP. III. 24 The whole doctrine of the Sabbath and Lords day largly handled in seven conclusions p. 268 CHAP. IIII. 25 That moral reasons are sometimes given of ceremonial precepts p. 279 CHAP. IX 26 Of adorning Churches p. 299 27 Of
proper to God and yet in our practise nothing is more common then to ascribe infallibility to our selves and others whom we admire and thus that pride which we tax in them we practise our selves So likewise it is usual among great men They will speak in Gods phrase and as God saith I will be gratious to whom I will be gratious and will shew mercy on whom I will shew mercy So they will prefer whom they will prefer and whereas God hath appointed to prefer whom he will without gifts they will prefer without gifts and lastly whereas there are no merits with God but all is ex gratia out of favour they will have no merits but all favour and so in all things they behave themselves not as men but Gods and that comes because our hearts are lifted up as the Prophet there speaks Come we to the common sort and in them we shall finde S. Bernards seven notes or signes of pride two whereof are in the soul. 1. Pursuing our own counsel 2. Following our own will and pleasure Two in the mouth 1. Grudging against our betters 2. Disdaining and vilifying our inferiours And three in outward things 1. Superbia habitus pride of apparel 2. Superbia habitus pride in our table and 3. Superbia supellectilis pride in our furniture In the means of grace which God gives us to beget in us humility and other graces we shew much pride as when we take a pride in praying hearing c. and do herein affect the praise and applause of men but an higher degree is when men reject those means of grace especially when they resist the good motions wrought in them and quench those sparkles which are kindled by the word when it comes home to their hearts as if they could have the motions of Gods spirit when they please whereas they know not whether God will ever offer them the like again and so this may be the last offer of grace Nay not onely in the means of grace but even in the graces themselves will pride appeare and whereas the objects of other sins are base and vile even the best things and most excellent graces are made the object or matter of pride Cineres 〈◊〉 peccatorum fomes superbia when other 〈◊〉 are consumed to ashes even out of those ashes will pride spring up yea we are apt to be proud even of our humility There is a pride in the crosse when we are humbled under Gods hand we may be proud in that we are not proud or not so proud as other men or as we have been before Thus the greater our gifts are the more secure we grow and the lesse jealous and suspicious of our selves and so are overtaken as 〈◊〉 David 〈◊〉 and others Therefore where the greatest gifts are there is greatest danger and therefore the greater watch ought to be kept and where the richest prize is there the devil will use his greatest power and subtilty to rob us of it Therefore the more any man hath received the more ought he to humble himself and watch that he be not overtaken with pride 1. We will adde a little to that we have said and that shall be concerning the punishment of this sinne Gods glory as one well saith is fiscus regalis his chief treasure and exchequer into which the proud man breaks robbing God by extenuating his glory and taking it as much as he can to himself But as the wise man speaks the Lord will destroy the house of the proud as he did Pharoah Haman Herod and many others who were taken away even when they magnified themselves most of all 2. Or else God punisheth him by depriving him of the guist which was the cause of his pride His tongue shall cleave to the roof of his mouth or his right hand shall forget her cunning 3. Or when he thinks he hath gotten strength enough that he is able to leane upon his own staff God suffers him to fall under every small temptation because he seeks not to God for supply of his spirit whereas by humility he might have withstood the greatest assaults Thus some of great parts when they will be singular as vnicorns that will have no match they break the net of humility which should bring men unto God by pride and so God leaving them to themselves they become the authors of heresies and errors 4. Or though it pleaseth God to let the gift remain whereof they are proud yet he gives not a blessing to it but leaves it fruitlesse Some have been endued with excellent graces but without fruit they haue made no returne to God of his Talents not a soul gained unto him by them whereas a man of mean endowments joyned with humility hath gained more then the golden tongue of an eloquent Tertullus 5. Or Lastly which is the greatest punishment there is in the minde as ost times in the body as towards the end of a mans dayes a Palsy or an Appoplexy a certain stupidity or numnesse so that neither threats can terrifie them nor perswasions allure them to repentance but passe out of this world without the fear of God or sense of his judgements so that they die and perish like beasts And God punisheth their pride with this dulnesse lest they should feel as Saint Paul did a thorn in the flesh which as the best interpreters expound it was a wrestling against pride 1. Another thing forbidden is forced humility coacta humilitas And such was that of Pharoah So long as Gods hand was upon him and his people and that he was sensible of the plagues sent by him so long he humbled himself and promised to let the people go but when he perceived that the plagues ceased he and his servants hardened their hearts and grew to that height that he said who is the Lord that he should let his people go Saint Bernard describeth these kind of humble men thus vidimus multos humiliates sed non humiles we see many humbled few humble 2. Counterfeit or bastard humility spuria humilitas for in every vertue besides the two extreams there is that which hath the likelihood of vertue which they call spuriam virtutem wherewith many are deceived Thus some are naturally of a low servile disposition which some take for humility though it be nor neither is it true humility to give in Gods cause and not to be stout in maintaining it for detrimentum veritatis non est ornamentum humilitatis that which brings detriment to the truth can be no ornament of humility So to deny the gifts or graces of God in our selves is not true humility Saint Paul would have the Ephes. understand his knowledge in the mysterie of Chist Ephes. 3. 4. 5. and preferres the Jews of which himself was one before the Gentiles Gal. 2. 15. and all this without pride In every one there is somewhat of God somewhat of nature somewhat of sinne now it s true every man
before him and arresteth with these his Serieants but are no whit amended Such are usually compared to Simon the Cyrenian who was violently laid hold on and forced to carry the crosle but are not crucified on it themselves a crosse they beare but profit not And the reason is because they ascribe it to other causes besides God inflicting and their sins deserving Divines call this coecum termentum or coecum dolorem a blinde grief a grief they have on the sudden but are not able to say for this or this cause is it come upon me they ascribe it humori naturae not rori gratiae and like purblinde men they cannot looke up to the hand that strikes them and so consequently they get them terrenas consolatiunculas earthly petty comforts as Saint Bernard pleasure and friends and so drive it away and if it comes from without then many times they do insurgere in instrumentum et omittere percussorem rise against the weapon and leave the striker which comes by not observing the two concurrents viz. God and his instrument and that the affliction is just with God though unjust in the instrument as the calamities of Job were just in God cui nil nisi justum placet who delights in nothing but what 's just and our Saviour saith Math 5. 11. we shall be blessed by God when we are injured by men the not distinguishing of these two breeds desire of revenge King David could distinguish better In the case of Savl and Doeg the instruments O Lord my God if I have done any such thing c. He ascribed it to God and yet knew he was wronged by them and in the case of Shimei he conceived that he was but Gods instrument to afflict and punish him 2. When we look not high enough that is the first the second is when we conceive not aright of the end for tribulation is of tribulus a bramble and Saint Augustine saith Ideo mittitur aut ut detineat aut ut revocet it is sent therefore either to restrain or to call back And Intelligat bomo Deum esse medicum et tribulationem medicamentum esse ad salutem non poenam ad damnationem Man should know that God is a physitian and tribulation a medicine for health not a punishment to condemne And Saint Gregory Adversitas quae bonis viris obiicitur probatio virtutis est non indicium reprobationis Tribulation that comes upon good men is a trial of their goodnes not a token of reprobation When men then mistake Gods aime in the end they fall into a numnes of soul. 2. The second extreame of Patience is the fainting under Gods correction The cause most commonly comes when men cannot distinguish between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between being shaken and cast down but imagine that God afflicts them in wrath and aymes at their destruction whereas the Apostle could say we are troubl d on every side yet not distressed we are perplexed but not in despair And when a man cannot distinguish between these then a heavines seizeth on him that begetteth death The Psalmist maketh a dialogue between his soul and himself Why art thou so cast down O my soul but then comes in the other part put thy trust in God for the help of his countenance When men begin to be perplexed then either they feel their courage die the spirit is cast down and A wounded spirit cannot be born the spirit of a man will beare other infirmities and crosses and so the heathen have shewed great patience but when the spirit or conscience it self is wounded who can beare it Or else they fall a murmuring against Gods justice and say with Cain Their punishment is greater then they can bear or have deserved and so mistaking Gods Justice fall away by despair and not considering Gods mercy they come to be of Sauls minde If God will neither answer him by Prophets dreames nor voice he will go to the witch and if this succeeds not then he takes another course and so falls into the other extreame and lies flat on the ground with a brutish kinde of patience And all this is by misconstruing Gods justice or mercy that because he correcteth as a father he will condemne us as a Judge The general means to get Patience are these 1. It is truly said by Saint Jerome that quot sunt causae as many causes as God hath ad 〈◊〉 to punish there are so many for us ad patiendum to suffer with patience There are many examples of patience among the Heathen as of Scaevola Rutilius Regulus c. these had a shew of patience and their reason was Sis asinus quemcnnque asinum sors prospera fecit But there ought to be in Christians a more heroique courage seeing they know the causes from whence affliction comes and whereto it tends as was shewed before 2. They say that it is Tenuis patientia quicquid corrigere est nefas a small patience when a man cannot help it then to beare since we cannot help it were bestt o make a vertue of necessity It is hard to kick against the pricks A necessity being laid upon us let us do it willingly and so it will become a commendable vertue and let us not be like them that have no hope 3. The third is that which the heathen man confessed Quantum mercator pro lucro quantum venator pro ludo tantum ego non passus sum provirtute I have not suffered so much for vertue as the merchant for gain or the hunter for sport this he spake out of ambition that he had not suffered so much for his honour But let us adde Quantum ethnicus pro ambitione tantum ego non passus sum pro Christo meo I have not endured so much for my Christ as the Heathen for his ambition On the other side considering as we are Christians and afflicted either ad correctionem or ad probationem for our amendment or tryal these should be to make us patient of which two let us spake more particularly 1. In respect that afflictions come upon us justly for our sinnes The lesse dishonest thief could blame his fellow for murmuring and his reason was seeing we suffer justly all we suffer is justly deserved yea lesse then we deserve 2. The Psalmist saith that God in faithfullnesse had afflicted him That as the punishment is just in the first place so if we are afflicted we should ascribe it to God of very faithfulnesse Though he visit our offences with rods or our sinnes with scourges yet his mercy shall not utterly be taken from us nor his truth fail This affliction being sent in mercy either to retain us or to recall us either for prevention or for cure and we apprehending it so is a speciall means to procure patience in us For being strengthened by his promise we shall make
God bestowed a further light upon him So that if men use Cornelius means and not suppresse the light they have God will give them his grace and further light to lead them into all necessary truthes 3. The third is Apollos means to have paratum cor to be ready and willing to encrease the knowledge we have already These are the principal means other means were mentioned before when we spake of knowledge The signes of true religion were foure of which formerly we have spoken and therefore will but name them 1. The Antiquity 2. The purging of the soul. 3. The beginning and growth of it And 4. Lastly the examples of excellent vertues in the professors All these Saint Augustine accounteth the especial signes The sixth rule for purging it in others King David desired that he might not die yet because the dust could not declare Gods truth And our Saviour saith that he was borne and came into the world to beare witnesse unto the truth And on the contrary we are commanded to mark and avoyd those which cause division and offences contrary to true doctrine CHAP. XVI The third thing required in the 1. Commandement is to have onely the true God which includes Sincerity Reasons hereof The Contraries to sincerity Means of sincerity Signes of sincerity Of procuring it in others Thus much for the second general proposition and the vertue therein required viz religion Now for the third Habebis me solum Deum We must have him onely for our God and this includes Sincerity It is not enough to have him for our God but we must have him alone for our God none but me as the Chaldee and Septuagint read Our Saviour saith thou shalt worship the Lord thy God and him onely shalt thou serve which is 〈◊〉 one with Deut. 6. 13. and 10. 20. onely there is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him onely but it is supplied by our Saviour and all comes from the same spirit The reasons were touched before yet we will mention some of them again 1. The first is because it trencheth upon Gods honour and glory to have a partner and that men should worship other gods The Apostles end their 〈◊〉 with Soli Deo 〈◊〉 et gloria Rom. 2. Peter and Saint Iude. And the reason the Prophet gives My glory saith God will I not give to another his glory is indivisible if any will adde a partner see the conditions 1 Sam. 7. 3. God promiseth 〈◊〉 the people will leave serving of other gods he will be their deliverer but if they serve any other gods he will deliver them no more but bids them go to them and let them save them 2. Another is taken from the titles given to God as a father a king a 〈◊〉 O hearken to the voice of my calling My king A husband I will marry thee 〈◊〉 me saith God by the Prophet A Master If I be a Master where is my feare And of all these we can have but one but one father one husband one king one master We cannot serve God and Mammon And therefore we can have but one God 3. The third was touched before To joyne any with him who is below him and whosoever he is he must be below him is to abase him if we could joyn any that were equal or his match it were otherwise If we joyn worse with better it disgraces it wine with water is the weaker If you go to Bethel and erect an altar to Jehovah you must put a way other strange gods No halting with the Israelites between God and Baal No swaering by Jehovah and Malcom with one breath No keeping the feast with leaven no mixture in religion but our passeover must be kept with the unleavened bread of sincerity and truth saith the Apostle And therefore all mixture was forbiden under the Law both in figure Deut. 22. 9 and by expresse precept Deut. 4. 10. there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle speaks 2. Cor. 1. 22. a judging of mixt and counterfeit wares by bringing them to the sun God will search with lanthorns sincerity is sine cera pure honey without waxe such must our religion be The thing forbidden and opposite to sincerity is 1. Mixture in religion and that both in respect of the matter of it and of our affections towards it 1. For the matter Our Saviour saith No man putteth new and old cloth together in a garment or new wine into old vessells This mixture of religion corrupteth it as that of the Turks is a religion compounded of all and the Pagans worship diverse gods The whore of Babylon is said to have a mixt cup Rev. 18. 6. 2 For the mixture of affections As our religion ought to be sincere so our affections A mixture of hot and cold maks lukewarm which temper is lothsome to Christ. The religion of such is for their ends not for Gods glory as they which sought Christ for the loaves They are duplici corde as Saint Iames calls them There is no worse fault then to be lukewarm therefore we must be resolved to be either hot or cold 2. The other extreame forbidden is the defect as that of mixture in excesse that is when men will so reforme and purifie religion that they destroy it Pro. 〈◊〉 23. The wringing of the nose bringeth forth blood qui mungit nimium sanguinem elicit he that will make his nose too cleare makes it bleed so when men will cleanse the church too much instead of purifying it from mixtures in composition they give it a bloody nose as sectaries and hereticks usually do who alwayes pretend reformation when they rend the church and make it bleed sometimes to death The means of sincerity in religion 1. There is no better then that which is implied in that wish of Christ I would thou wert cold or hot we must avoyd lukewarmnes which causes wavering in religion and come to a resolution we must resolve to be what we professe and to stick to the truth then we shall be mel sincerum pure hony sine cera purified from all mixture 2. When we are resolved to adhere to the truth then we must come to the price and value aright It is true that Job saith Man knoweth not the price of it Though we would give our selves and all we have for it yet we cannot give a full price for it and therefore must not for any price part with it Merchants use to set a mark upon their clothes or other wares of the lowest price they will sell them at now the truth is of such a value that we cannot set any price whereupon to part with it How high soever our price be if we part with it God may say to us as the Prophet doth in the person of Christ when they weighed for his price thirty pieces of silver a goodly price it is
all strife And although God be not so much glorified in this as in the other yet in regard of our necessary use of an oath this hath in a manner taken up the whole Commandment there being little mention of the other Concerning which we must shew first the nature of the duty and then proceed according to the former rules given for expounding the several commandments Concerning the nature of an oath this will appear if we consider 1. The necessity or the causes and grounds of an oath 2. The parts of it 3. How it tends to Gods glory 1. For the first It is expedient and necessary that all strises and controversies should have an end and not be continued which cannot be unlesse the one part of the matter in controversie be confirmed above the other And therefore we finde that before God would proceed to judgement against Sodom he would go down first ut certo cognoscat that he may know the certainty and proceed upon a 〈◊〉 ground Now the best way of proceeding to finde out the truth is by arguments and reasons where they may be had which course Joseph took to know the truth whether his brethren were spies or no by bringing with them their brother Benjamin when they returned for thereby it would certainly appear that they were no spies But when Arguments or reasons are wanting then are we to come to the second cause which is by witnesses a way approved by God himself who appointed that in the mouths of two or three witnesses every truth should be established And because that many times not onely proof by arguments but by witnesses also is wanting there is a necessity of calling God to witnesse which is by an oath So God appointed that in case of jealousie or suspition of a womans honestie by her husband though she were not taken in the deed nor the act could be proved yet she should clear her self by oath and swear she had not defiled her self Now this necessity of appealing to God by an oath as it is sometimes in regard of the action which is hid from others so likewise it is needful in two other cases as when assurance or certainty is to be had De occultis cordium of the secret thoughts and purposes of the heart which canot be known by external proof for who knows the heart saith the Prophet save God alone who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart and secondly when it is to be concerning things to come for as the Wise man saith who knoweth what shall be No man is omniscient he cannot know the heart nor foresee future contingents In these cases therefore when the fact is hidden or not evident or when the intention of the heart must be made appear or a thing future must be ascertained there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no confirmation but by oath other proofs do here fail and come short And here if the matter of the oath be de facte or relate to what is past it is called Juramentum assertorium an oath of Assertion if it be de futuro of something to come it is called Juramentum promissorium an oath promissory or of promise And in both these when other arguments or testimonies fail there is no other way but to fly to God to make him a witnes and not onely a witnes but a judge and an avenger also if we call him to witnes an untruth for an oath is nothing else but a calling of God to witnes the truth of what we say and to be avenged on us if we speak an untruth or perform not what we say And here in the next place comes to be considered the two parts of an oath according to these two For first 1. God is called as a 〈◊〉 whether the thing be true and 2. he is called forth as an avenger if the thing be false 1. The first is sub Deo teste a contestation or taking God to witnes vsed by God himself As I live saith the Lord and by the fathers and holy men in the old testament who used to say vivit Dominus As the Lord liveth I will do this or that c. 2. The second is sub Deo vindice which is called execration that is the calling of a curse upon themselves if it be not true which they speak And what these curses are we may read in Levit 26. and Deut. 28. Where there are whole catalogues of threatenings of revenge The 〈◊〉 therefore was in the old testament Sic faciat mihi dominus et addat God do so to me and more also if this be not truth c. Let God adde to the first plague the second also This form was vsed by Eli to Samuel God do so to thee and more if thou hide any thing from me Now when one is brought to this that he hath called God to witnes the truth of what he speaks and to be an avenger if he have called him to witnes an untruth then according to to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath which properly signifies a hedge or inclosure he hath hedged in and inclosed himself with Gods truth and justice to performe it and so he that swears is holden and bound persistere in dicto 〈◊〉 pollicito to persist in his saying and to perform his promise And as an cath is an hedge to him that sweares so to him to whom the oath is made or given it is a satisfying or satisfaction according to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebugnah juramentum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibegnah saturitas which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabagn saturari to be filled or satisfied because the party to whom one swears ought to be satisfied herewith to which agrees the Latine translation of Saint Hierome pro jure habere that is now that I have put him to an oath I have bound my self as it were by a law to rest therein And thus an oath coms to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of controversy And thus we see the causes which make an oath necessary in respect of men but because our necessity is not enough to make it an act good and lawful unlesse God have glory by it therfore we must know in the next place that an oath duely made brings much glory to God 1. For first it is a rule in reason that nihil confirmatur nisi per certius a thing cannot be confirmed but by what is more certain this then brings great honour to God that when all other purposes and demonstrations fail his name is acknowledged to be Turris Fortissima a most strong tower that his testimonie is more certain then all reasons and testimonies of men When we hereby account of it as the wiseman saying The name of the Lord is a strong tower of defence the righteous run to it and are exalted The very
any good thing so well as we would And he alledgeth that place of Saint Paul I do not the good things that I would That tie that 〈◊〉 upon us in the other sabbath cannot be so well performed by us as it ought to be and therefore multo 〈◊〉 frequentius 〈◊〉 oportet we have cause to glorify God oftner by this sacrifice of humiliation for attonement then by the other So that as the other tendeth to initiation of the joyes to come for praise is the exercise of the Saints and Angels and herein have a heaven upon earth so this to mortification of our earthly members in this life and it is the ordinance of God that each of these sacrifices should have its day And though some doubt of the morality of the sabbath yet that 〈◊〉 is a moral duty there can be no doubt The reason is because whatsoever was a meer ceremony might not be vsed at any other time or in any other place or order then was prescribed by God in the book of Ceremonies but this of fasting hath been otherwise for upon extraordinary occasions they had special fasts as in the fist and seventh and tenth moneth none of which were prescribed by the law and had not bin lawful if fasting were a ceremony for ceremonies in the time of the law were tyed to certain times and places Again though our Saviour gave a reason why his disciples should not then fast yet he shewed plainly that after the Bridegroom should be taken away from them after his taking up into Glory they should fast and that this duty should continue And we see it was the practise of the Church at the sending forth of Paul and Barnabas And Saint Paul himself had his private fastings in multis jejuniis in fasting often And his advise was to married people to sever themselves for a time to give themselves to fasting and prayer which sheweth plainly that it was accounted a necessary duty and therefore practised Now for the other times of the Primitive church the books of the fathers are exceeding full in praise of fasting and they themselves were so addicted to it and did therewith so consume themselves that they might well say with David Their knees were made weak with fasting and their flesh had lost all their fatnes The day of humiliation or day of fast receiveth a division of publick and private 1. For the first it was lawful to blow the Trumpet at it And secondly for the second it was to be kept as privately as might be none must know of it but the ends and parts of both were alike Now the reasons of the publick fast were these 1. Either for the averting of some evil 2. Or for procuring some good And because malum est aut poenae aut culpae evil is either of punishment or of sinne this duty was performed against both these but especially against punishment either of our selves or others And in both it is either present which is Malum grassans or hanging over heads which is impendens 1. A present evill is when the Church or commonwealth hath any of the Lords arrows or shafts sticking in their sides as Chrysostom saith well on Jos. 7. 6. As when the men of Ai had discomfited the children of Israel Josuah and the People humbled themselves before God by a publick fast And upon the overthrow given them by the Benjamites the people likewise besought the Lord in a publick fast So in the time of their captivity under the Philistims the prophet Samuel proclaimed a publick fast And the like upon a dearth in the time of Joel 2. When as yet the judgement of God was not come upon them but was onely imminent a fast was proclaimed by Jehosaphat upon the Ammonites and Moabites coming against him He feared and set himself to seek the Lord and proclaimed a fast throughout all Judah Also upon Hamans decreegotten against the Jews before it was 〈◊〉 in execution Esther caused a general fast to be 〈◊〉 among the Jews And when Niniveh was threatened with destruction to come upon it within 40 days the king caused a publick fast to be held So when this punishment lieth not upon our selves but upon the Churches about us the like duty is to be performed We have an example in this 〈◊〉 for the Jews dispersed through Babylon and Chaldea in the Prophet Zachary 2. To come to malum culpae the evil of sinne In regard of our offences against God and that they deserve to be punished we are to performe this duty obtain pardon and to pacifie his wrath We see that the Jews having offended God by taking wives of the Gentiles though there was yet no visitation 〈◊〉 them yet Esra and those that feared God assembled and humbled themselves by fasting and Jesabells pretence for a fast was fair if it had been true viz. that God and the king had been blasphemed by Naboth 2. As it is a dutie necessary to the averting of evil so is it for the procuring of some good For which purpose we finde several fasts kept in the Apostles times One at the sending forth of two of the Apostles Paul and Barnabas and the other at the ordination of elders to desire of God to make such as were ordained painful and fruitfull labourers in the work to which they were called Now in this duty of fasting if we looke at the punishments and visitation of God onely which are variously sent it is hard to make Jejunium statum to observe any set and fixed time of 〈◊〉 but as the occasion is special and extraordinary so must the fast be but if we look at the sins we daily fall into and our own backwardnes to any thing that is good and consider that fasting is a great help in the dayly progresse of mortification and sanctification As under the law they had their set dayes of expiation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein they did afflict their souls expiare 〈◊〉 sua jejunio and expiate their sinnes with fasting so no question 〈◊〉 that now we having the like daily occasions of fasting set times of fasting may be appointed by the Church and that it is very expedient it should be so and that every true member of the Church ought to observe the same And as upon these publick causes and calamities the whole people ought to make a solemne day of fasting wherein every one is to beare a part so when the same causes concern any private person he ought to keep a private fast and humiliation which brings in the second part of a fast Namely the private 2. The causes of a private fast are the same with those of the publick 1. Either for Malumpoenae the evil of punishment or secondly Malum culpae the evil of sin And the first in respect of our selves when we are either under Gods
kindred or cohabitation but Mercy that 〈◊〉 a man to be a Neighbour and seeing every man even an enemy may be an object of mercy therefore every man even an enemy is a Neighbour And it is not Christs exposition onely but the Law saith the very same in the case of a stray ox or asse If thy brothers ox or asse go astray c. which brother in another place is said to be even an enemy for there is in the same Law 〈◊〉 23. 4 5. where it is said If thy enemies ox or asse go astray c. He that is the object of our love is expressed in Scripture by three words which are distinguisht in the Hebrew as well as in the Latine 1. Amicus a friend or fellow 2. Proximus a neighbour 3. Frater a brother which is used by S. John constantly in his first Epistle In all which are motives and grounds of love For 1. In brethren there is identitas naturae c. identity of nature which makes all creatures love one another one beast delighting in another of the same kinde and little children delighting in their image in the glasse shew this 2. Now as this similitude is a 〈◊〉 of love so is identitas originis identity of beginning therefore it is a natural thing for brethren born to love one another because they have the same original and nothing so unnatural as one brother not to love another 2. Between Friends love is the cause of love for it will be mutual and reciprocal 〈◊〉 amoris magnes love is a loadstone to love Our Saviour knew this well and therefore in the Commandment of love he expresseth it is thus That ye love one another it must be amor mutuus mutual love Another ground of love among friends is societas periculi 〈◊〉 when men partake of the same danger or deliverance as Captives under the Turk delivered by the same ransom This ground of love we have who being all in danger of hell and become captives of Sathan are delivered by the same ransome by Christ. This makes friendship and causeth love in men that never saw one another before 3. Now for proximus it is defined ab usn of the use and benefit that one hath by another God hath not given to any man such gifts but that he needeth the gifts of his brother God hath not given all his gifts to any one and therefore there is none but hath need of another and therefore 〈◊〉 utilitas use and utility are the grounds of propinquity and make men become proximi neighbours 4. Lastly there is 〈◊〉 instituti both amongst 〈◊〉 friends and neighbours all do tendere ad idem tend to one and the same end that is to be partakers of the blessednesse which the angels of God enjoy for this is institutum 〈◊〉 proximi 〈◊〉 amici nostrum omnium the end and scope of my brother neighbour friend and my self and of all of us These then are the reasons of Gods using those words and the reasons also of our love Now in this object of our love proximus our neighbour there are two things to be 〈◊〉 1. That we must beware we take not the sin of our neighbour for our neighbour for that which hath interposed it self and indeed is not de 〈◊〉 is sin and 〈◊〉 proximus a sinner It is sure that Omnis peccator quatenus peccator odio habendus est every sinner as he is a sinner is to be hated and omnis 〈◊〉 quatenus 〈◊〉 diligendus every man as he is a man is to be beloved Therefore Sic homines diligendi ut non errores diligamus diligendi quia facti sunt non quia fecerunt we are to love men so as not to love their errours and so to love them that are made as that we love not that they do so to love that which God made them as not to love what by sin they made themselves The reason is because we have all one 〈◊〉 or end we do therefore love one another because we shall be partakers of the same soveraign good of eternal happinesse and sin being an hindrance or obstacle to that end how can we love that which hindreth from that whereto we tend He that loveth iniquity hateth his own soul. And so we may say he that loveth the sin of his brother hateth his soul. 2. We must know that in proximitate neighbourhood there are degrees of neernesse whereby one is neerer then another In which respect that affection which causeth us to remember some before others in our prayers is not from any corruption of our nature because omission of duty to one is a greater sin then to another for the duty to a father is greater then to a stranger But as in natural things there is major 〈◊〉 a stronger motion where there is major 〈◊〉 a stronger inclination so where there is a greater duty owing there God will have a greater affection Because the earth is to come 〈◊〉 to the Center then the water therefore it hath majorem gravitatem a greater degree of 〈◊〉 to draw it thither and so where the greater actions or duties are required there greater affections or a greater measure of love which is a weight pressing to the 〈◊〉 is necessary not onely charitas but also ordo charitatis cadit sub 〈◊〉 as the 〈◊〉 determine As therefore the affection of love is required so our love must be ordered as the Schools speak The demonstration standeth thus If wheresoever there is principium a beginning there whatsoever is 〈◊〉 principio 〈◊〉 to it is 〈◊〉 first and so consequently there is an order and so every thing as it is 〈◊〉 or 〈◊〉 off must first or latter be intended Now there are two causes or principles of Love God and our selves and therefore the neerer any are to these principles as some men are neerer to our selves as Fathers Mothers c. so are neerer to God by grace the more they are to be loved Let us see then this order in our charity that it may be ordinata charitas charity well ordered To which purpose it must stand thus 1. God 2. Our own souls 3. Our brothers soul. 4. Our bodies 5 The body of our neighbour or brother 1. God is to be loved especially and in the first place because he is that chiefest good by the communication whereof we are all made good So saith S. Augustine 〈◊〉 vera summa vita in quo a quo per quem bona sunt omnia 〈◊〉 bona sunt God is the true and chief life in from and by whom are all good things And as another Cum 〈◊〉 Deum 〈◊〉 in ipso 〈◊〉 by loving God we finde all things God is the universal nature to whom all things give place He must have the first place in our love as in policie the publick good is preferred before all private respects and therefore a good Citizen will be
peace they seem to take away all differences though the cause be just and necessary as if we must be at peace with the wicked 4 Lastly he must deliver that he speaks with authority gravity and modesty knowing that the word is not his own but the everlasting truth of God 2. The next point after doctrine is exhortation And in this there is a common 〈◊〉 that teachers are impatient of their hearers amendment if they tell them of their 〈◊〉 twice and they amend not they give over whereas the Apostles counsel is to exhort with al long-suffering and doctrine They are to convince the judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with doctrine and then with long-suffering to expect their conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waiting if God at any time will give them repentance 3. They must first arguere prove the fault and then redarguere reprove the person not as the common fashion is first reprove and then prove Now in 〈◊〉 of the persons to be reproved these rules are to be observed 1. If the person be onely drawn into a fault by infirmity then to reprove in meeknesse and humility Galat. 6. 1. 2. If it be done in contempt then to rebuke him as the Apostle directs with all authority 3. If he be slow of nature then to rebuke him sharply and roundly 4. If he sin openly if a publick sault be commited then rebuke him openly that others may fear 4. For disproving or confuting the adversary in w ch there are 4 ends to be aimed at 1. To convince him and so stop his mouth if it may be 2. If that cannot be done yet to confound him and make him ashamed 3. If not that yet that he may condemn himself his conscience may tel him that he is an errour 4. If yet he persist then however his folly will be manifest to all men by reproving him hereby others may be warned to take heedof him The Application of all this may be gathered from what we finde in Ezekiel and Zacharie against the evil shepherds whose properties are by them described opposite to those which S. Paul requireth in a true shepherd and from all of them we may gather how a good Pastor ought to apply himself to the several necessities of his flock of which some are infirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak spirited these must be comforted some are broken hearted and these he must binde up some he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak persons novices that have not 〈◊〉 overcome their corruptions these must be upholden and borne withall some are depulsi strayed away which are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unruly men and these must be admonished that they may hear of it or such as are led away into heresies and 〈◊〉 and these must be sought out and reclaimed 5. The next point is concerning his conversation with other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for herein likewise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that communication of spiritual things which people have from their Pastor it is not only in doctrine and sacraments but also in his conversation with them Wherein he must be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hospitalis given to hospitality 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very friendly to all that are well given 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just dealer towards all and because there may be summum jus rigour of justice in holding or exacting his own therefore he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no brawler and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patient or rather one that is equitable and stands not upon strict right the opposite to which is forbidden by the Apostle who saith he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-willed or obstinate that will not remit or yield any thing And because questions of right are usually about temporal things therefore in order thereto he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of money so as to intangle himself in worldly matters that he cannot attend his calling nor one that seeks them by unlawful gain he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus much for the Pastors duty 1. Now the duties of the people to the Pastor are 1. They must be according to the mark of true sheep set down by our Saviour as sheep knowing their own shepherd and able to discern him from a stranger And thus knowing him to keep within his fold and not to wander after other shepherds They must as the Apostle speaks know them which labour among them For it is a great disheartning to a Minister that though he take much pains with his flock yet 〈◊〉 they hear of another that is 〈◊〉 lingua 〈◊〉 hath a voluble 〈◊〉 though he have onely 〈◊〉 verborum the froth of seeming good 〈◊〉 and little substance yet the last shall be preferred and they will 〈◊〉 their own and follow the other They must not give 〈◊〉 to 〈◊〉 and 〈◊〉 and be seduced by them to the by-paths of errour 2. The second duty is obedience to their Pastor whether it be by following him as our Saviour speaking of the good 〈◊〉 saith The sheep follow him or by being perswaded by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word 〈◊〉 which is when they professe they will submit to be ruled in their judgement and practise by him and withall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submit or give place though they be not perswaded till they be better perswaded when they will suspend their own judgement till they be better informed for without this the other is but 〈◊〉 obedience For he that said he would not go and yet afterward went did hisfather more honour then he that made as ifhe would go but did not To follow a Pastor therefore is another thing then to professe and say we will follow him there is more required viz. to follow him in our practise and to submit our judgement to his knowing that he is 〈◊〉 over 〈◊〉 by God to direct and guide us in matters of our souls Discentem opotet 〈◊〉 it is true in all arts and sciences and if we will be scholars in Christs school we must not 〈◊〉 our judgement to the judgement of the Church but submit thereto and to our own Pastor in special unlesse it appear evidently that he is in an errour which may 〈◊〉 be known 〈◊〉 without this we can 〈◊〉 obey or follow in our 〈◊〉 It is most true which S. Augustine saith Pertinet ad nos cura ad vos obedientia ad nos vigilantia pastoralis ad vos humilitas gregis The care belongs to us and obedience to you pastoral watching is ours the humility of the flock is 〈◊〉 When 〈◊〉 was 〈◊〉 in Moses his room he was to come to Eleazar the Priest and at his word he must go out and at his word he must come in for Eleazar must ask 〈◊〉 of God for him This was Gods
a second end outward peace and 〈◊〉 That as the Apostle speaks we may lead a peaceable and quiet life Hence is the Magistrate called a Pastor or 〈◊〉 It is true the Minister is called a Pastor and much ado there is in urging thereupon great and extraordinary pains and diligence in him about his flock but seeing the title is as often or ostener given to the Magistrate it is strange that there should be no such diligence required of him for we finde that the Metaphor is given first of all to the 〈◊〉 as to Joseph and David in 〈◊〉 and generally to all rulers who are to be set over the people that they be not as sheep without a Shepherd Now this 〈◊〉 implies three things required in the Magistrates office 1. To gather and keep the sheep together for their 〈◊〉 safety against wolves that they may not stray and to this end to provide them good pasture where they may seed together 2. Because there may be dissention among the sheep and as the Prophet speaks there are fat and lean cattel and the fat do thrust with the side and push the diseased and having fed and drunk themselves do trample the grasse and trouble the water that the lean sheep can neither eat nor drink quietly therefore the shepherd must judge between them I will set up a shepherd over them and 〈◊〉 shall feed them even my servant David So that to keep the fat from hurting and oppressing the lean within the fold that all may feed quietly is the second part of the Shepherds office 3. Because there is a wolf without the fold an outward enemy therefore the Shepherd must watch and protect the sheep against the wolf as well as against the great goat that is the third part All these are to be in the Magistrate and they depend 〈◊〉 follow upon one another 1. Princes and Rulers must feed the flock and not themselves onely they are 〈◊〉 〈◊〉 nourishers of the Church 2. They must procure peace at home by protecting the weak against the strong administring justice equally 3. They must keep out forreign invasion protect them against forreign enemies as appears in the example regis non boni of none of the best kings Saul He takes care 〈◊〉 quid sit populo quod fleat that the people have no cause to weep that they be be not di quieted by Nahash the Ammonite c. Thus we see the ends of Magistracie Now for the duties Of the duties of Subjects to their Princes read a learned discourse of the Author in his sermon on Proverbs 24. 21 22 23. Fear God and the king c. as also what Caesars right is which is due from the people on Matth. 22. 21. Give unto Caesar the things that are Caesars c. And for the excellency of Regal government and how great a blessing it is to the Church and what miseries and confusions follow where it is wanting see the Authors sermon on 〈◊〉 17. 6. In those dayes there was no king in Israel c. 1. As there was 〈◊〉 in the Ministery by unlawful entrance and intrusion into that calling so is there also in the Magistracy It is said of the people of Laish that they lived carelesse because they had no Magistrate Therefore the Danites fell upon them and slew them and usurped authority over them But to prevent this men are not to take upon them a government 〈◊〉 for as our Saviour in the 〈◊〉 of the Ministerie said I am the door so in the case of Magistracy he saith Per me Reges regnant by me Kings reign and Princes decree justice If once it come to that which God speaketh by the Prophet Regnaverunt sed non per me they have set up Kings but not by me they have made Princes and I knew it not If once God be not of their counsel and they assume this honour to themselves not being called of God as the Apostle speaks or as the Prophet take to themselves horns that is power by their own strength these are usurpers not lawful Magistrates An example we have of an usurper in Abimelech and of his practises to get a kingdom 1. He hireth lewd and vain persons 2. maketh himself popular and 3. committeth murder even upon his brethren And those that had right to it he either took out of the way or drove away for fear For these are the three practises of usurpers as Jotham tells them in his parable This then is the first duty of a Magistrate to come in by a just and right title not to usurp 2. In the next place being rightly setled in charge by God we must consider the division which S. Peter makes into 1. either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the king whom he calls 〈◊〉 or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are under officers appointed by him as Captains in time of war and Judges in time of peace God gives the reason for under officers to Moses Because one man is not able to bear the 〈◊〉 alone And the very same reason doth Jethro give to Moses when he advised him to take under officers to help him to judge the people So did Moses to the people when the people were multiplied he confest he was notable to hear all causes himself Now concerning under Officers this rule must be observed that there be no more of them then is necessary that the 〈◊〉 of them exceed not so as that they be a burthen and clog to the Common-wealth We see in Nehemiahs time that it was not the supreme Magistrate but the under officers that dealt hardly with the people The more of them the more fees were exacted which becomes gravamen Reipublicae a grievance to the Common-wealth the people cannot bear it and therefore is it neither safe nor stands it with the policy or justice of the 〈◊〉 to admit too many of them 1. The peoples duty about the election of the king or supreme Magistrate where he is elective and not by succession must be such as Quem Dominus Deus 〈◊〉 elegerit thou shalt choose whom the Lord thy God shall choose According to the same rule must be the 〈◊〉 of inferiour officers if the choice be made otherwise it is vitious for the manner but not void Multa tueri non debent quae facta valent Bathsheba urged many reasons to David to declare her son Solomon to be his successor and David nominated him but it seems it was not so much by her perswasion or his own affection but in a solemn assembly of Peers he gives the main reason that as God had formerly chosen himself before all the house of his father to be king over Israel Judah so had God likewise of all his sons chosen Solomon to sit upon the throne of the kingdom And indeed the choosing of a man for his gifts is all
〈◊〉 Such a one was Abigail one that by her wisdom builded her house and was like a marchants ship a good huswife and provident If to these she be like a polished corner of the temple it makes her a meet one Such a one being found we must not presently adhinnire 〈◊〉 after her like Jeremies fedd horses there must not be conjunxit before adduxit which was Shechems case we must tarry till adduxit and that in Gods house Jesus must be at the mariage God must give her as parent and joyn both as priest by the hand of him that he hath appointed in his place And it must be in Gods house not clandestine and then they shall receive a blessing Now for the duties general and mutual between them they consist in two things 1. In fidelity and loyalty They must possesse their vessels in holines and purity and not defraud one another but keep the mariage bed undefiled They must draw both one way and beare each others burden 2. Love She was made of a bone meet to the heart and that was coupled with a fellow therefore their love must be hearty He must love her as a part of himself and she him as wounded for her Again she must love him as her head and he her as his crown He must be better to her then ten sonnes And she embrace him and his love tanquam 〈◊〉 non 〈◊〉 as a vine and not ivy 1. Now severally concerning their duties The man must dwell with the woman with knowledge to direct her Provide and take care for his house and family He must cherish her he must delight in her rejoyce with the wife of his youth Isaac sported with Rebekah Suffer and bear with her infirmities and not be bitter to her To end this he must love her fervently cooperate with her willingly provide all things carefully and though he be the nobler part not despise the lesse noble give good counsel seasonably admonish her opportunely and defend her faithfully 2. The woman in respect that she was not made first but Adam and that she was taken elatere out of his side therefore her duty is to submit and be subject to her husband and do her duty at all times to please him She is also to be adjutrix a help to him She is a bone part of a coupling or rafter in a building she must gird her loyns with strength she must not be trouble some for it were better for her husband to dwell in the wildernesse then with her if she be a contentious woman Nor must she undo him nor 〈◊〉 out his goods Not prove as Jobs wife curst but like to Abigail gracious and milde Not like Michal Davids wife a 〈◊〉 or taunter but like the Shunamite charitable and vertuous Not like Jezabel haughty and cruel but like the woman of Tekoah humble Finally she must love her husband ardently serve him obediently bear and educate her children carefully not oppose his government scornfully So much for the cause or thing upon which this Commandment was grounded Now to the Commandment it self CHAP. II. The dependance of this commandment upon the former The ends for wich it was given The object of this Commandment concupiscence or lust of the flesh The several branches and degrees of the sin here forbidden Diverse reasons against the sin of uncleannesse Non Maechaberis THis Precept is as the former in words very brief and under the name of Adultery forbids all degrees of uncleannesse and all those acts that dispose thereto thereby to shew what reckoning God makes of lust and all those acts that tend to Adultery and of all the lesser degrees of this sin viz. that they are all 〈◊〉 in his sight as rash and unjust anger is murder before him as we shewed in the last Now Adultery implies not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uncleannesse but injustice too and that in a high degree by communicating that to many which is proper to one for the husband hath not power over his own body but the wife and econtra and therefore it is injustice to give that to another which is not in our power but is already given to another by marriage Thus we see by the word here used what account God makes of all those vices which are subordinate to Adultery The Commandment itself is expounded Leviticus 20. 10. in the law and in the Gospel by Christ in the fifth of S. Matthew vers 27 28. c. And by the Apostle 1 Corinthians 5. and 6. 15. and throughout the whole seventh chapter of the same Epistle The order and dependance is this The principal cause why murder was prohibited was because man is the image of God now the image of God consists especially in purenesse and chastity as one of the Heathen Poets could tells us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God is a pure minde and therefore fitly doth this Commandment wherein purity of soul and body is commanded follow 〈◊〉 that wherein the defacing of Gods image is forbidden The truth of this may plainly be gathered by the contrary assoon as our first parents eys were opened they saw themselves naked being ashamed to see their nakednesse they got figleaves to cover their shame which argued that the purenesse of this image was lost and that they were ashamed of those irregular motions which began to arise in shew The ends of this Commandment are four 1. In respect of God who is of purer eyes then to behold evil therefore we must not 〈◊〉 be pure in heart if we will see him or have him to see us but we must possesse our bodies also our vessels in holinesse and sanctification not in the lusts of 〈◊〉 as the Heathen that know not God 2. In respect of the Church and the good of it God by the Prophet saith that he took order that one man should be joyned to one woman why that he might have a holy seed That the Church might be kept pure undefiled and unspotted for as the Apostle saith our bodies are the members of Christ and not our own And therfore he 〈◊〉 against Christ the head and the Church his body Who takes the members of Christ and makes them the members of a harlot 3. For the good of the Common-wealth wedlock being 〈◊〉 parens the Parent of the Common-wealth the 〈◊〉 of cities and kingdoms And in that respect it is that the Wise man in diverse places counselleth us to refrain from strange women Abimelech charged his people upon pain of death not to touch Abrahams wife And 〈◊〉 sentence upon his daughter in Law was no lesse when he heard that she had played the harlot So in the Law it was no lesse then death to offend in this kinde And God charged Moses
accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The Defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The 〈◊〉 1. by not declaring all the truth when 〈◊〉 is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections THE Act of this sin consists specially in words which are as our Saviour speaks according to the treasure of our hearts Now there is not onely an evil treasure of the heart out of which a man brings 〈◊〉 evil things but also an idle treasure out of which a man brings forth idle things viz. idle words for which a man must give an account Under these two heads we may comprehend the branches of this sin which may admit this division of 1. false words and 2. vain or idle words 1. False words are either when our words disagree from the truth and essence of things or when they disagree from our own minde And both may be considered either as they concern our selves or our brethren for whatsoever speech is either prejudicial to ourselves or our neighbour is condemned as against the rule of charity And though it be neither hurtful to us nor to our brethren yet if it contain falshood it is against the truth of God and therein we are as the Apostle speaks found false witnesses against God False doctrine is here included as opposite to true doctrine but not as it is in the third Commandment for there it is forbidden as contrary to Gods glory here as hurtful to our brethren and their spiritual good We must not adde to his word nor take from it nor change it by making any other way of salvation as those false teachers did among the Galatians that preached another gospel which as the Apostle saith is to preach alium Jesum another Jesus This was toucht before and therefore we shall say the lesse 〈◊〉 Onely this we adde that it is a good rule given by S. Basil not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely all lies and falshoods but also all turnings and wrestings of Scripture are condemned as among others he specially instances in one viz. the making of the litteral sence typical or turning the Scripture into allegories and from thence inferring doctrines which the Holy Ghost never intended This gives occasion to all Heresies when men choose what opinions they themselves please and make the Scripture a nose of wax to patronize them As to make Adam the reasonable part of the soul and Eve the seniual and thereupon to infer this as a positive doctrine That if reason command sense we shall avoid the temptation of the serpent but if the sensual part prevail against reason we shall be overcome by the Tempter as Adam was by hearkning to Eve this is to pervert the Scripture we may indeed 〈◊〉 to such things in Scripture as the Apostle doth to Sarah and Hagar but to say this or that is meant by such texts is to make the Scripture like a 〈◊〉 mans hose or Cothurnum a 〈◊〉 that will serve either leg and makes all Religion uncertain Ezekiel makes it an 〈◊〉 to God to say In obscuris 〈◊〉 I have written to you in dark or doubtful speeches but by this means all is made doubtful so that people shall be doubtful what to hold in any point We come now to false speaking in particular and here we must consider 1. false testimony which is given in judgement and 2 falshood uttered out of judgement This distinction is intimated by Solomon Proverbs 19. 5. where he saith A false witnesse shall not be unpunished and he that speaketh lies shall not escape where we see he make this division that some are false witnesses viz. such as speak falshood from judgement and others speak lies at other times that is out of judgement and the very same we finde by him repeated in the ninth verse The same may be inferd in the words of this Commandment for when it is said Thou shalt not bear false witnesse against thy neighbour that is in judgement this 〈◊〉 that there may be also falsum testimonium false witnesse that is not contra proximum against our Neighbour Before we speak of these in particular we shall onely say this briefly in general concernig all lies That all lyes are from the Devil who was a lyar from the beginning for the first word that ever he spake was a lye those then that utter lyes belong to him The Psalmist makes it the proper mark of wicked men whom he describes by this they speak lies from the very womb And that this is no small sin appears by that fea ful threatning against lyars Perdes omnes qui loquuntur mendacia 〈◊〉 shalt destroy all 〈◊〉 that speak lies All lies whether they concern our selves our Neighbours or none make us false witnesses to God And therefore we finde in the Revel that in the place of torment shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that loveth or maketh a lye he that either loves to hear it or that speak it so that lies are condemned both actively and passively if we make them or love to hear them Come we now to him that speaks false in judgement And for this false witnesse Solomon gives us a good comparison for he saith A man that beareth false witnesse is a hammer a sword and a sharp arrow Now thus he is compared partly because his face is hardned so that he blushes at nothing be it never so false for having once lost his 〈◊〉 he comes to have frontem meretricium as the Prophet speaks a whores forehead and 〈◊〉 known to the one party viz. to him that hired him to be a Knave he grows impudent and testifies any thing and so strikes like a hammer or a sword or whatsoever doth wound the deepest he sticks at no mischef he can do to the party against whom he speaks and partly because that as S. Bernard speaks there are three parties who are 〈◊〉 by him at once by one and the same tongue 1. Judici est Malleus He is a hammer or maul to the Judge whose judgement and understanding he 〈◊〉 so that like a man astonisht by a blow on the head he knows not how to determine aright 2. To the party that hired him he is gladius a sword for though he speak for him yet 〈◊〉 is a sword to destroy his soul. He makes him beleeve that by his purse he hath prevailed against the truth and having done so once he may do so at other times and so he 〈◊〉 him in this evil course 3. He is a sharp arrow to him against whom he witnesseth though he hath
the least harm if he can bear it with patience for his false testimonie is like an arrow that sticks in him it wounds him either in his goods or life or at least his good name is blemisht by it Now this bearing of false witnesse is not to be referred to the witnesse alone but it takes hold of all 〈◊〉 persons that have to do in judgement either as parties or others that act in it 〈◊〉 Accuser is called a witnesse If a false witnesse rise up against any man c. and so by like reason may also the Defendant reus the party accused be called a false witnesse The Actor or Accuser by an untrue accusation and the other by an untrue defence may bear false witnesse And so may the Judge by a wrong determination and the Notary or Register by recording the sentence otherwise then it is pronounced or by leaving out or inserting any thing into it And so may the 〈◊〉 by pleading for a bad cause for in every judgement there are these six 1. The Judge 2. The Register 3. The Plantiffe 4. The Defendant 5. The 〈◊〉 And 6. the Advocate 1. The Judge it is not perilous on his side if he give wrong Judgement He had need be a man of wisdom for it is said that judicium est 〈◊〉 the judgement is Gods and therefore whosoever he be that being a judge giveth a wrong sentence facit Deum mendacem he maketh God to speak a lie and whosoever induceth a judge by 〈◊〉 witnesse or otherwise to give false judgement he perverts the course of nature and as much as in him lies changes God into the Devil 2. For the Notary or Register he is guilty by making false records or decrees Artaxerxes Notaries could 〈◊〉 a decree upon search that Jerusalem had of old time been a rebellious city and had made insurrection against Kings which were false records for when Darius a good king came to reign they could finde in the Palace in the house of the Rowls where the treasures were laid up in Babylon that they were so far from rebelling against those to whom they were subject that they would not attempt so much as to build the Temple without Cyrus his decree 3. For the Plantiffe or Accuser there was order taken under the Law that he must utter what he hath seen or known not any thing false or uncertain and if he do not utter it he must bear his iniquity He must not accuse any falsly as Potiphars wife did Joseph that he would have layen with her or as Haman did the Jews that they observed not the Kings Laws or as Ziba did Mephibosheth of aspiring to the kingdom nor out of malice though the thing be true as they did Daniel for praying thrice a day 4. For the Defendant he must confesse what he hath done being required in due form of Law before lawful Authority Achan confessed all to Joshua 5. For the Advocates They must follow as the Law saith that which is altogether just it is spoken not onely of Judges but also of Officers Now those Officers were causarum cognitores knowers and followers of causes such as Atturneys Counsellers c. they must not undertake the patronage of an evil cause nor encourage their Clyent when his cause is bad they must inform him aright what to do not misinform the Judge nor wrest the Law nor respect persons nor protract causes nor extort bribes and draw from their Clyents more then their usual and lawful Fees 6. Lastly for Witnesses God took order that if any did accuse another and did testify a false matter look what penalty the other should have undergone if he had been guilty the same should be inflicted upon him if the thing proved false Thus ought the judgement seat to be established on every side To go over these more particularly 1. For the Judge He may be guilty of the breach of this Commandment diverse wayes 1. By cherishing Law suits whereby untruth is uttered in the judgement seat The Apostle said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault for brethren to go to Law one with another meaning it was a fault in those that begun not in those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constrained to answer therefore it must necessarily follow that it is a fault in a Judge to encourage men to go to Law There must be untruth either in the Plantiffe or Defendant for there cannot be truth on both sides and if the Judge shall encourage men to go to law there must needs be much untruth spoken at the judgement seat which is highly derogatory to God as the confession of truth is for his glory Therefore S. Pauls advise is that Law suits should be diminished and lessened as much as may be and that there should be no suit but when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defraudation or hurt or wrong done that cannot be borne The cherishing therefore of Law suits by a Prince or a Judge is the way to open a wide window to breaking of this Commandment And therefore to prevent this mischief which is a judgement upon this land now since the Reformation it were good that some order were taken herein as 1. That there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examiners and Inquisitors of all causes as there were in Greece such as were to approve or allow of quarrels and suits and to judge whether they were fit to be prosecuted or no. 2. Or else as they had in Rome that men should contend ex sacramento each man should lay down his pawn when he went to law in manum Pontific is ad sacros usus in the hands of the High Priest for sacred uses and if his cause or quarrel proved not good it was to go to the repairing or adorning of the Temple If some such courses be not taken Law cases will multiply there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault The judgement seat was erected by God that hard and difficult cases onely should be brought thither and not for every trivial matter But we see the contrary to say that the matters now usually brought before the Judges are matters of difficulty were 〈◊〉 and untrue 2. The Judge may 〈◊〉 by delaying justice he ought to give quick dispatch to delay justice is injustice therefore Moses though he were very able for dispatch being excellent in knowledge yet that causes might be the sooner ended he appoints more Judges as his father in law counselled him Jethro thought it absurd that the people waited and their causes depended from morning till night How absurd then is it for causes to depend from yeer to yeer This that thou doest is not well said Jethro that the people should wait thus and verse 23. he tells him if this which he advises be done the
good So his conclusion is that neither for safeguard of bodily life or for the soul must a lye be spoken And this 〈◊〉 hath been generally held since by the Fathers and by the most and best of late Writers This is called the Midwives lye but improperly for I like not the racking of places of Scripture to make more faults in the Fathers and others then they were guilty of All the Midwives say is that the Hebrew women were so strong that they were delivered before the Midwife came which is likely to be true of many of them as we see there are divers such among us That they spake then may be said to be onely occultatio veritatis the concealing of some truth rather then the uttering of an untruth This kind of lye may more fitly be called Rahabs lye Who hid the Spies and yet said they were gone for in her as S. Augustine saith there was rather virtutis indoles a good disposition then 〈◊〉 virtus perfect 〈◊〉 as appeared by this act For that other which they call Jocosum a merry lye the Prophet makes it a fault to make the King merry with lyes and if a man may not speak the truth to please men as the Apostle saith much lesse may he uttera a lye to please them And though a pernicious lye be worse then this yet as S. Aug. saith it is no good argument to say this is good because the other is worse no more then it is to say because one man is worse then another therefore the other is good Therefore he condemns all three as evil and though these two last are without any great fault yet not without any sault But though we must in no case speak 〈◊〉 to the truth yet there are some cases wherein we seem to go against but do not 1. When things are spoken in parabolical and figural speeches as where in Jothams parable the trees are said to go and choose a King So when our Saviour taught by parables such speeches are not lyes nor here prohibited for what in them is propounded is not res sed figura rei not as a real truth but onely as a figure of some thing that is true This is lawful in speech as painting is lawful to represent things the better to the 〈◊〉 and thus hyperbolical speeches are lawful because neither in the intention of the speaker nor in the sense of the hearer they are contrary to the truth 2. When part of the truth is concealed but no untruth uttered As when 〈◊〉 told Abimelech that Sarah was his sister which she was according to 〈◊〉 Hebrew phrase for she was his brothers daughter but denied not that she was his wife but 〈◊〉 that so when Samuel went to anoint David King and the Elders of the City asked him what he came about he told them he came to sacrifice to the Lord which was true for that was one end of his coming though he had another end also which he concealed 3. When a question may have two sences or meanings and the answer is true in the one but not in the other a man may answer it in his own sence which is true though it be false in another sence As when Christ was asked by 〈◊〉 Whether he were a King he answered that he was and that truly viz. A spiritual King though he had no temporal kingdom which was that that Pilate meant So Jacob might truly say to his father Isaac that he was his eldest son in one sence viz. because hee bought his brothers birth-right though otherwise hee were not So our SAVIOUR expounds that prophesie of Malachy concerning Elias saying that Elias was then come meaning not Elias in his own person but one in the power and spirit of Elias 4. When the thing is changed in circumstances a man may 〈◊〉 contrary to what he said and yet not be guilty of an untruth the Angels said to Lot they would not 〈◊〉 in but would lodge in the streets s. Peter said Christ should not wash his 〈◊〉 and s. 〈◊〉 〈◊〉 to come to 〈◊〉 and yet the Angels came and lodged in Lots house Peter suffered Christ to wash his feet and S. Paul did not come yet none of them were guilty of a lye because the circumstances were changed The Angels had not come in if Lot had not importuned them S. Peter would not have had his feet washed if he had not been better informed and Paul would have gone to Corinth if Satan had not hindred him All these speeches were to be understood 〈◊〉 sic stantibus but not if there were an alteration in the circumstances 〈◊〉 often change moral actions besides that the promises of a good man in moral matters ought to be conditional In these 〈◊〉 both the elder Church and 〈◊〉 Schoolmen have resolved there is nothing against the truth Having spoken of 〈◊〉 〈◊〉 a lye in words we are now to proceed to mendacium 〈◊〉 a 〈◊〉 in our actions for as S. Augustine saith Non refert utrum quis dicto 〈◊〉 aut facto it is all one to lye in our actions and in our words For truth is nothing else but an evennesse or an equality 1. Between the thing in its nature and the imagination we have of it in our heart and if they be even then there is 〈◊〉 〈◊〉 2. Between the conceit we have in our mindes and the expression of it by our words or deeds If the tongue and heart agree then there is 〈◊〉 oris truth in our speech and if our actions agree with both then there is 〈◊〉 facti truth in our actions for that Facta deeds or facts may be signes as well as words appears by that of our Saviour when he saith that men shall be knowne by their fruits that is by the actions as fignes of what is in their hearts and by that question of the Pharisees who 〈◊〉 of him a signe that is some act to testifie his greatnesse and power as also for that as good is done to edification and hurt to give offence by words or precepts so good or evil is done by fact or example for which cause God hath taken order that both by our deeds and by our words the truth should be confirmed and that there should not be Simulatio dissimulation which is the vice we here speak of when men make shew by their actions of what they are not For if the Factum the fact or deed be not commensurate or equal to the thought and heart this is simulation Yet as we said before a man may conceal some part of the truth in words and is not bound to utter all he knows so here in his actions he is not bound to signifie or declare all his minde but that onely which without sin cannot be kept close God himself was the author of an ambushment to Joshua when he made shew of flying