him to come out of his place and be a witnesse to such matters Therefore vnlesse it bee matter of waight that tends to some glory of GOD or some great good of man to ende some contention that would be dangerous and to set vnitie and good order amongst men we must not be bold to meddle with the name of God and solemnly to call him as a witnesse of the thing in hand Lastly one must doe it with great feare and reuerence as in Eccles It is noted as the mark of a good man to feare an oath and though one be the child of God and an oath be required of him and hee know the thing to bee certainely true and the matter also of waight worth an oath yet if hee come lightlie without any regard of God and reuerence of that excellent name hee is to take in his mouth hee hath failed in his swearing and hath taken Gods name in vaine and is to bee humbled for it For in the Psal he saith Serue the Lord with feare Now if a man must not vndertake any seruice of God without feare and reuerence much lesse must hee call God to bee a speciall witnesse and after a speciall manner set himselfe before him without trembling and a speciall awe of his Magestie And thus much for the commandement now follows the reason of it For the Lord will not hold him guiltlesse that takes his name in vaine HEere God from the greatnesse of the perill goes about to terrifie men from the sin now where hee saith I will not holde him guiltlesse something more is expressed then is vnderstood for the meaning is that God will account him as guiltie and execute a sharp and seuere punishment vpon him So that this wee may obserue as a plaine doctrine out of this doctrine that hee which sinnes against this commandement vnlesse hee doe soundly repent shall feele Gods hand heauie vpon him God will neuer put it vp but will bee throughly reuenged vpon him for it Of all sinnes this seemes most safe in the eies of men a greater penaltie is laide vpon him that robs a man of his goods then vpon him that robs God of his glorie and one may with more ease carrie out a blaspemous furious oath yea many of them wicked scoffing mocking of his word works then any slanderous reproch or taunting terme against his neighbour that is but dust and ashes like himselfe Therefore sith men let it slip so easily God will take the more notice of it and punish it more sharplie for indeede men are more carefull farre of their owne vaineglory then of Gods glory and therefore if God should refer it to mens assises it is sure little order would bee taken for it yea commonlie it is seene that those which should reforme and correct others in this point haue themselues most neede to bee reformed and corrected the greatest rulers that should most represse blasphemie of all others practise it most for if they bee neuer so little crossed how doe they seeke to ease themselues but by violent and outragious swearing Therefore if God should put ouer the punishment of it to their discreation like inough a very slight penaltie should serue the turne and men also could not inflict a sufficient punishment answerable to the fault for damnation is the due punishment as in Iames 5. Therfore God will haue it come before his judgement seat and himselfe will be the judge and the executioner in this offence Sith then god vndertakes to punish it the vse of it is for the tenor affrighting of all vngodly persons that take libertie to themselues to run euer in the breach of this commandement aboue the rest that they grow shamelesse they neuer seeke to hide it nay they will doe it to anger one and they take a pride in it to many also of the ciuiller sort will be loath a man should see them take away their neighbours sheepe or prig a sheet from off the hedge but if they sweare in a passion come and tell them that they are in great fault they wrong God in that which is most deare vnto him they prophane and dishonour his name then they turne all into a jest and laughing what is that such a matter doe you stand so much vpon an oath why who is there I wonder that doth not sweare sometimes and drop out an oath now and then afore hee be aware when he is angrie and doe they make so light a matter of it is it a small thing to fall into the hands of God nay there bee some of Gods people that can say truely through Gods mercie they had rather choose to haue their soule drop from their bodie then an vnaduised and passionate oath from their mouth for if God haue threatned to bring damnation vpon light swearers then where shall mad and franticke swearers appeare these bitter swearers how great a damnation must they looke for vnlesse their repentance be exceeding great for though men let them passe yet before the great judge of heauen they be liable to an action of eternall death wherefore in a case of such danger men must bee content to bee admonished and to bee helped out of the sinne and not take one and chafe at him that by an wholesome rebuke desires to draw their soules out of hell which they would not doe if they did beleeue that God would so seuerely punish them Lastly this may serue for the comfort of those that haue receiued wrong by false oathes and haue false matters carried out against thē by the help of perjurie though corrupt iudges for their owne gaine sometimes regard not this but looke slightly ouer it goes for currant yet the judge of judges will make a better inquirie come with a more true verdit will lay open their innocencie and the damnable hipocrisie and impudencie of their aduersaries and not onely discouer it but plague and confound them for it if they persist impenitent and this was the case Naboth and his children they were by such wretched dealing surprised and brought to death as malefactors as traitors against the King and blasphemers of God but hath not God in his word shewed how hee brought destruction vpon the actors and rooted them out and swept them and their seede away like doung from the face of the earth Naboths name is now cleered and euery one that heares of him knowes him to haue beene better then Ahab or Iesabel were so that God brought their sinne vpon their heads and hath not suffered his innocencie to bee stained God would not beare with it how euer Ahab being the king no man durst goe about to redresse it Therefore all be it sometimes wicked sinners will impudently outface and by swearing and forswearing ouer-sway the good causes of Gods children and carry away matters for a time that are altogether false yet be pacient God will not let the vprightnesse of his childrē be
that which is false concerning themselues Now it follows concerning others and that is either publique or priuate Publike first when the magistrate or iudge passeth a false sentence in any cause that comes to be hard before them This is a most heauie sinne and is as much as in them is to make God a lyar for he stands in the place and is his substitute and vicegerent here one earth nowe then for him to beare men in hand that that iudgement which he giues is the iudgement of God that sets him there when yet hee knowes it is false and corrupt this is euen to draw God to be the author of a lye so much as he can And this is not only a wrong against Gods owne Maiestie and the place wherein God hath set him but it is an iniurie to the person thus condemned in that he brings a blotte vnto his name and makes him ill accounted of and that wrongfully and depriues him also commonly of some commoditie and benefit that by right did pertaine vnto him So for lawyers to speake in an ill cause for their fee though the cause be neuer so bad yet let the fee be good and you shall haue one or other likely will pollish his tongue and whet his wit and sharpen his face to couer a foule matter with a many faire words and make that good in vttering which in doing was altogether wicked this is commonly counted wit and he a wise man that knowes howe to gloze thus and set a good face and good colours vpon a cause but it is in truth a lying and a publike slaunder and that branded with a curse for in Is 5. The Lord said cursed be he that speakes good of euill and euill of good And so long as a man will set himselfe to stand for an euill thing his conscience will excuse him of two foule breaches of Gods law that he hath hindered iustice and furthered vnrighteousnesse to the vtmost of his power But here be some sorry shifts Alasse I speake as I thinke I take the cause to be good I must stand for my client But I pray you what is the cause that you haue so ill eyes and such a simple capacitie to perceiue the vniustnesse of the cause that are so quicke witted to inuent clokes for the vniustice Why cannot your witte see one as well as the other How comes it about that other men of farre lesse skill in law and wit by nature after to or three of your bouts can soone see the double dealing how hollow matters are and yet the fairest side is put outward to But you cannot fee what is the cause of this blindnesse is it not because the gift blinds the eyes of the wise is not that which wanted in the goodnesse of the cause supplied in the greatnesse of the fee and that is the cause you cannot see But suppose this were true and grant that you were as you say ignorant of the matter is it not a foule shame to be vētrous to speake so much in a matter before you know whether it be good or not to come in the face of the world and pawne your credit for a cause that you neuer tried nor examined nor searcht into it to see whether it were right or wrong Iob would not doe so but those causes that he knew he would enquire and search out the matter and not open his mouth to speake before he had prepared what and vpon what good ground to speake in the defence of anyone This will not serue the turne when one hath abused his place and abused his hearers and abused himselfe by maintaining wickednesse to say alas I knew it not it is foolish and shamefull this for owne to venture and hazard his soule and his name and then beare himself in hād that this will salue all because he knew it not as if ignorance vvere a plaster good enough to heale the vvounds he hath made in his conscience and credit But why had not hee knovvne that it vvas a sin to be ignorant vvise men should vvorke by knovvledge It is a most notorious fault vvhen one vvillingly and vvittingly stands in defence of an euill cause but is a fault to rashly and vnaduisedly to slip into it Further also false vvitnesses doe publikely offende against this commandement as in nisi prius and such like cases When one vvill come before the Iudges and giue a false and lying testimonie This is often spoken against in the Prouerbs a false vvitnes shall not escape these be most pestilent and hurtfull vipers these sting and doe mischeefe on euerie side these peruert the iurers delude the iudge doe vvrong to the cause and are hurtfull on euery side put all out of order and turne all vpside downe by their falshoode this therefore shal be first and greatest in the punishment because they haue beene first and greatest in the sin And this God abhorres vvhen men be so audatious and so iniurious as publikely to sin against God and to chose rather to please men in sinning thē please God in a good cause When the false loue or feare of man shall doe more with them to make them sin then the feare and loue of God can preuaile to keepe them from sinning All these doe publikely offende Nowe priuate offence false and that is either in vniust accusing or vniust defending That vniust accusing priuatly is called slaundering and backebiting vvhē one vvil speake euill of his neighbour that is free from that euill This backebiting is a greate breach of this commandement and the backbiter offends in an high degree And the fault is so much the vvorse because it alwaies hurts three at once this blow alwaies makes three vvounds at one time he wounds the soule of him to whom he tels the false tale for as we shall heare after the receiuer is in a great fault therefore he hath one deadly blow The second stroake lights on the name and reputation of the partie thus slandered backebitten for his name hath a scarre in the account of the hearer The last and worst and greatest blowe hee giues his owne soule vvhen he infects it vvith slaunder and makes his conscience guiltie of a lie These three mortall vvoundes this lying tongue like a percing sword makes at one time Indeede he scapes best who is falsely slaundered for he being innocent God will heale his name and bring forth his but the other two wounds are more daungerous because they light vpon the soule and more harde to bee cured because they are altogether sin Therefore it stands euery man vpon that he raise vp no vniust report against any man Now the best way to keepe himselfe against slaundering is to make a couenant with his owne foule and to vow in himsele not to speake often of others mēs faults for he that giues his tonge liberty to be busied about this subiect it cannot be auoyded but that he shall slip to farre
and speake worse then in christianitie and equitie he should he that will speake to often of other mens infirmities cannot keepe himselfe from speaking to much sometimes therefore the best vvay is to be sparing in this kind of talke Speake seldome first Then secondly when one hath a good calling iust cause to speake let him speake discreetly in due time and due place that some good may come by his speach that either the partie may be brought to the sight and amendment of his fault or else others may be edified and helped against such faults speake in good affection and with good discretion that some or other may be the better for it Euer more if one will speake of an others faults let him be able to say I speake it to this and this good end this and this good vse I hope will ensue of my speach or if he can see no profit that will come by his vttering it let him keepe it till an other time let him lay his hand vpon his mouth and say he hath gone farre enough allreadie For if there can be no good vse seene in speaking of it certainely there is much sin in speaking of it And for raysing of an ill and false report against ones neighbour it appeares what a fault it is in that God hath appointed and decreed in his law that those which doe slaunder an other shall themselues vndergoe the punishment which such a fault had deserued and such a person haue suffered if the thing had beene true as he that wrongefully accuseth an other of theft he himselfe should be dealt withall as with a theefe and he that reports that another hath committed adulterie if it be proued false himselfe must feele the smart that an adulterer should This the righteous God hath ordained for what can be more iust then that he which digs a pit for his neighbour without a cause should himselfe fall into the pit and he that seekes to take away his neighbours fame and life by a lye should loose his owne credit and life for a lye And this though the Magistrate neglect his dutie God will not neglect but as he made the law so he will see it put in execution for he is not vniust vnlesse one first punish himselfe by true repentance Thus this law is broken by vniust accusing It is next broken by vniust defending of wicked men and bad causes whē one will vse his name and credit and prayse to vpholde such a man whose name soule and bodie and all are worthie to fall into hell This is condemned 17 15. Where speaking of this kind of men that be lyars in request and false witnesses in fauour that be of so good a nature as that they will heale all thinges make vp all gaps and make a glosse for any matter they will condemne no man nor finde fault with nothing of such he saith he that Iustifieth the wicked and he that condemneth the iust men they both are abomination vnto God He shewes that this dealing which men call a good nature is euen as abominable to God as if they should condemne goodnesse and good men And therefore such men get but a little they carrie away the credit with men but they are as much out of credit with God as they with credit with man and God will bringe about that they shall haue a spot in themselues of that wickednes which they allow in an other for at length God causes both the sinne and the shame to breake out and then their former honour is all dasht So he saith in an other place he that prayseth the wicked the people will curse him To that he makes such a good bargaine for himselfe as both God and the people of God hate him and abhorre him And in truth iustly to for he is worthie to be hated because he keepes men from repentance for there is no better medicine in the world to heale the soule and kill the sinne then to let the sinner sustaine the shame and the paine that is due for his sinne for this is a medicine of Gods making And if all the phisitians in the world lay their heads together they cannot inuent a better and therefore if they had any true loue they would let them haue it and not dawbe ouer the sore so as it should fester ranckle to death So that no greater enemie can be found to the soules of men then such that will smoth all thinges ouer with colourable shifts Then also they doe much hurt to others for now when sinners are gotten in credit crept into some account they are lesse suspected can with more ease doe hurt and mischeefe for if darkenesse might be called darkenesse and sinne goe vnder the name of sin and the diuell come in his owne colours it would be so open that no man would trust and so odious that all men would hate it But now when the diuell will call euill good and come like an Angell of light then men giue him some entertainment and he doth hurt them before they suspect him and when euill men be garnished with some false commendations they can closely conuay their wicked intents to doe more hurt a great deale because they are lesse doubted As in one example may appeare in vngodly and sufficient ministers if they can get some commendation to commend them and some great mans letter to speake for thē thē those that els would neuer haue come to so much credit are admitted without any further inquirie and to the place and office of the ministrie and when by lying they haue entred their whole dealing is agreeable to such a beginning and they proue very wolues that sterue and deuoure the Lords flocke And all this mischeefe came from a false witnesse that commended them with a lie And so for matters of commonwealth when places of charge and importance are through false commendations committed to naughtie and wicked persons oft these proue vilde wicked doing much hurt in the place so that these faulse and foolish prayses are but to get some credit to the wolfe that he may the more freely deuoure and wast the flocke So that as one must not speake of his neighbors faults but in loue and discretion and vpon good proofe so neither must he speake in his commendations But in wisdome and when the commendation is grounded on knowledg and iudgment And thus much for giuing out false speaches Now followes for receiuing which is a fault no lesse haynous before God then the former for he is not only in fault that inuents lyes of his owne head but he also that receiues them and giues credit to them and is bold to ground his report to an other vpon them And that both concerning others and also concerning himsefe To giue eare to a false report concerning an other is forbidden as bewraying of a great want of loue and good affection to the name of ones brother and an ill
before their children shall make euen with them and reuenge and quitte there parents wronges to the full by the like fauage dealing with them A second dutie of thankefulnesse is to pray for their parents As in Tim. 2. He commands that prayers be made for all in authoritie And if any must praye for those that be further of in common weale much more for those that are nearer in the familie Therefore this is a fault to bee greatly condemned in many that can see their parents faults and speake of them too much but cannot finde time to fall downe before God and beseech him to heale their nature and helpe them out of their sinnes Many haue liued a longe time with their parents yet cannot say that they sent vp an heartie prayer to heauen for their parents so vnnaturall and vnthankefull be they The vse of all these duties to those whose parents are not aliue is to looke that their sinnes be not aliue after their parents death And therefore to examine themselues whether they haue beene faultie in any of these things and if they do repent for it and desire pardon else they be lyable to two plagues First that their children should take their parents quarrell in hand and requite their wicked dealing in what euer dutie they haue fayled and haue not repented of it And secondly that as honouring parents brings a long and happie life so their dishonouring their parents should make them haue a short life and miserable or if a long life yet full of Gods curses for their vnrepented sonne Therfore let such as be now fatherlesse marke themselues and finding that their children are stubborne against them and vnthankfull and rebellions euerie way as many may see it openly and wofully let call themselues backe and see what kinde of children they were before how they behaued themselues to their parents whether they were not all together faultie in this point If it be so let them confesle that their owne sinnes haue found them out and are turned open let them acknowledge that God is iust and hath giuen the same measure into their bosomes their own euill is fallen vpon their owne heads they digged a pit in their youth and now in their age are fallen into it And thus much of the duties of children Now follow the duties of parents to their children For vnder the dutie of inferiour is comprehended also the dutie of the superiour And as God would haue inferiours to giue honour so he commaunds superiours to carrie themselues in that manner that they may deserue honour And doth bind them as straightly as the inferiours Now the duties of parents to their children are eyther in their tender yeares riper age The parents dutie to the children in their tender yeares and childhood is first to instruct them in religion to season them with the words of pietie or by little and little to drop in the grounds of holinesse into them euen so soone as they are able to speake and beginne to haue the least vse of vnderstanding So Prouerb Teach a childe in the trade of his youth and he will remember it afterwards Where the holy ghost exhorting men to teach their young children meetes with an obiection Alasse might one say teach such little ones what good will that doe we shall but loose our labour for they cannot vnderstand it nor conceiue the meaning of these things The holy ghost answeres Be it that for the time he cannot vnderstand the sense yet teach him the words and tearmes of goodnesse and though while he continues a child perhaps it seeme a fruitlesse thing yet you shall see afterwards it will not be in vaine for the crop of this seede that was soone in the childhood will appeare when he comes to age though for a time it lay hidden then he wil remember these things that to good vse which it seemed he got no good by when he was so young wanting vnderstanding Therefore let him haue the words taught him when he is able to heare and speake words and after when he is of more discretion he will conceiue remember the sense too And this dutie the holy ghost commaunds Ephes 6. 4. Bring them up in instruction and feare of the Lord. And this Timothies mother did put in practise For it is noted of her that she instructed Timothie in the scriptures from a child and that was the cause he was so holy a man she was a nurse to his soule as wel as to his bodie and gaue him milke out of the breasts of the scripture so soone as he had done sucking her owne breasts so that as he waxed strong in naturall strength of naturall life so he waxed strong in the knowledge of the life to come and therefore he grew so excellent a man and so worthy a preacher and member of the Church because his mother fedde his soule as well as his bodie The second dutie of parents to their children in their yonger yeares is to correct them to giue them correction which the holy ghost in the Prouerbs commaunds often and shews the fruit of it Correct him and thou shalt saue his soule chasten him and he will giue thee pleasure In the latter the rod of correction driues away folly this is the onely meanes to make a diuorse betwixt folishnesse and his heart which are so neerely wedded together But in correction these rules must be obserued First let it be seasonable and done in time passe it not ouer to long but begin early enough So Salomon saith Hee that loues him corrects him be time and doth not omit it till it be to late but takes the fittest opportunitie when he may with most ease and fewest stripes doe most good For indeed a small twig and a fewe blowes in time when he is yet a child not hardened in sinne will doe more good then many tods and abundance of stripes afterwards if this seaso be let slip for if the child be not mastred when he is young he will maister his parents when he growes elder Therefore let them not get an head for if they doe they will prooue like an young colt that hath gotten an ill tricke at the first he hath once cast his rider he was marred in the beginning and now you may sooner almost kill him then breake him and bring him in any good order againe Secondly it must be done with great compassion and mercie not in bitternesse to ease ones selfe with the paine of the child which is too barbarous crueltie For in truth commonly there is good cause why the father should be as much grieued or rather more then the child because for the most part he doth but correct his owne sinnes in his sonne for if the childe be curst and froward is it not because he hath seene the parents brawling and contentious if he lye hath not his father giuen him a patterne of dissembling and if he sweare being
any other such like dealing if euer he will haue God heare his prayer and receiue his sacrifice before his offering he must make recompēce the enterest and the fifth part c. I but he is gone I know him not or cannot tell where to haue him I but doe you know none of his kinred hath he no sonne or nephew or brother is there none neere vnto him that you know not one Yet it must be restored it is none of yours you must not keepe it you of necessitie must part with it if you will haue the sinne pardoned Therefore you must giue it to the Lord the Church must haue it Numb 5. 8. So that this is the law of restitution He that hath gotten any thing vnlawfully must not onely say indeed I haue done amisse I crie God mercie for that that is past and I will doe so no more but for this I hope GOD will pardon me I purpose now to leaue of doing wrong to any No this is not enough a man must reconcile himselfe to GOD before he can reconcile his conscience to himselfe God will not be aunswered with such a weake amendement there can be pardon or perseuerance vnlesse there be true repentance and true repentance neuer goes before but soone after you shall see restitution follow Therefore let a man deale more soundly in such cases that pertaine to the peace of his conscience this hollow heartednesse and hypocrisie in such matters will bring no peace therefore let not a man hearken to the diuell and his owne flesh for his hurt and restore that which he hath defrauded any man of by ill meanes If not let him know for a surety who euer he be that there is no thriuing by such dealing sinne is a poyson infecting both the soule and bodie and estate and vnlesse it be purged out in time will bring all to ruine But yet some obiections seeme to arise first the thinge is of some price and the person is wicked and would be willing to take the aduantage and follow the occasion to put me to death Therefore here danger seemes to stoppe ones mouth and it were better to liue in saftie then to make restitution with perill of his life But though the case shall fall out thus yet the law of restitution admits no such exception one must restore yet wisdome must be vsed in this case that both the partie offended may be satiffied and the partie which hath offended may be in saftie Therefore some other third person of wisedome and grauitie a man of good account for religion and honestie must be chosen to whom the secret may be without perill reuealed and by whose meanes the wrong done may bee fully answered and he must restore it in the name of the other concealing his name and particular fault as thus he may speake There is a man that in time of his ignorance hath wronged and endamaged you and now that God hath touched his heart with true repentance he is willing to satisfie you to the full and therefore hath by me sent you so much as will fully recommpence your losse yet he desires to conceale his name because of perill that might ensue By some such wise and godly course amends might be fully made to the partie that sustaind the wrong and he that did the wrong be nothing at al endāgered for by Gods blessing no man is so malitious but by the wisdome and godly counsell of the man that is imployed in this thing and the full satifaction and good dealing of the man that did wrong him would haue held himselfe contented without any further prosecuting of reuengment But there comes yet a further doubt I am not able to restore I haue not where withall Then where nothing is to be had it is a common prouerbe the prince must loose his right But yet so that a man must plainly and fully confesse his fault if there be not abilitie for restitution yet a man must not neglect confession and this further a man must couenant with himselfe that if euer it please god to giue him abilitie he will be answerable to the full to all such wrongs and then as we are in affection so God will account vs indeed If one can say in truth of heart O Lord I confesse my fault to thee and haue confessed it also to the person whome I haue offended and though I be not able to recompence him yet I resolue with my selfe and make a couenant with mine owne conscience That if euer I haue it I will paye him and if I had it nowe I would differ no longer hee should haue it nowe in meane time I will not cease to supply that by my prayers which by reason of pouertie is wanting in my payment that mine humble suite to God for him may as much profit him as my sinne against God and against him hath endamaged him Thus if a man doe God will accept him and esteeme of this as a sufficient recompence and will himselfe rewarde the partie and make vp his losse And thus much for this eight commandement Thou shalt not steale Now followes the ninth commaundement Thou shalt not beare false witnesse against thy neighbour This commandement is broken either Inwardly by caulesse suspicion and surmises outwardly or Without speach in Gesture Silence With speach by speaking or receiuing By speaking Truly but to an ill purpose without discretion or good affection Ones selfe by Boasting Execusing Accusing falsely An other either Publique when a Iudg a witnesse or Iurer doth it in a publique cause and assembly or a lawyer defends an ill cause Priuate by vniust accusing defēding Falsely concerning By receiuing concerning An other Ones selfe in receiuing Flatterie of other False accusations of other HEre should haue followed the summe of this commandement and the handling of inward suspicion and rash iudging and the two causes thereof vz. Foolishnesse vncharitablenesse which notes the partie that tooke the former copie as then came to short to set downe and since by no meanes could come by them The third followes The third cause of this vniust suspicion misdeeming is an euill conscience for when one is himselfe infected with any sin and lies in it without repentance he is readie to measure all mē by himselfe and thinkes no man can goe vpright now himselfe halts And this is exceeding plaine in Saule He was a wicked murtherer and purposed fully if by any meanes he might effect his purpose to kill Dauid and therefore we see howe he goes about craftily to bring him in danger vnder a shew of friendship and forsooth did beare such a good minde to Dauid that worthie man and faithfull captaine that had ventured his life for Gods cause and in the defence of his people as that hee would freely and willingly admitte him to so neere a place as to be the Kings sonne in law And therefore if Dauid were as willing to accept of his offer in kindnesse
and dutie as he was desirous kindly to grant it and offer it there should be no let but Dauid should without delay espouse his daughter and become his sonne in law therefore he willed all his seruants to commend his good will vnto Dauid and to shewe him howe highly he was in the Kings fauour when all this while GOD knowes and hath made the world to know that this was but to entrap him and bring him into a snare that by her means he might the sooner priuily dispatch him But when Dauid in modestie was vnwilling to take so high a place and therefore excused himselfe for his pouertie and inabilitie to giue a dowrie befitting the greatnesse of such a personage Saule verie glad of so good an occasion as he thought would not let it slip but as he made shew in great kindnesse tels him what is the dowry all that you stand vpon if that be all the impediment I will soone remoue this let and the matter shall bee effected Let not Dauid thinke but that his nature will afford a dowrie good enoughe for a princes daughter and let him not imagine that Saule is so farre in loue with mony as that he will looke for so great a summe of him whō he hopes to find a valiant couragious sonne no Dauid thy valure is a treasure and some of this courage is that which my soule desires and which shall fully accomplish this mariage we desire let mee but see heere 100. foreskins of the Philistines those enemies of God and Gods people by whose meanes we haue sustained much losse and daunger Doe then I say take reuenge of these my deadly foes which thy valure I know can doe without delay and these shall be to me in stead of so many masses of gold and siluer this shall be a price for which and in recompence whereof I will bestow my daughter vpon thee which I doe not aske doubting of thy valure and courage but that a further experience may more amply proue that of which we haue had continuall tryall in thy selfe that thou wilt be a valiant son vnto me This was a colourable speach pretēded great good will whē in the meane while all Sauls mind burned with malice and desire of Dauids death and he hoped by this meanes to make him fall by the hand of the Philistians Now Saule well knowing his owne falsehood and double dealing was hereby brought into a vehement but a most false and iniurious suspicion of Dauids infidelitie and treacherie towards him So those that haue poluted their owne soules and bodie with most filthy facts and are the most vncleannest and wicked persons in a countrie will soonest imagine and suspect an other to be most filthie and are readie to iudge all men sore where their sores runnes An other cause of this is hipocrisie when one neuer examineth his owne heart then he is most readie to prie into an other mans life and he that spares himselfe will lay load vpon an other Thus the Scribes and Pharises were dissembling hipocrites and neuer medled with their owne hearts to condemne any sinne there and therefore Christ and his disciples could haue no peace by them but they were continually misdeeming and suspecting and ready to censure hardly of them without a cause for if they would haue bestowed but some time in truth to haue entred vnto their owne soules and made a narrow search of themselues they would haue founde so much businesse there as other men might haue liued quietly enough by them So Saint Iames saith 3. Chap. 17. vers That true wisdome which is from aboue is without iudging without hipocrisie He shewes the cause why the best men be neuer the rashest iudgers neuer so hastie to passe sentence vpon other men because they hauing true hearts desiring to be as good as they seeme to be haue so much to doe in fighting and striuing with their owne corruptions as that they cannot spend so much time to be examining other mens dealings and marking what other men doe amisse So on the other side take me an hipocrite that cares for nothing but to make a shew before men that neuer labours to approue his heart to God and neuer striues against his owne secret sinnes you shall haue him so nimble and so quicke in searching out other men that he cannot see a fault where it is but he hath such sharpe sight that hee can see a fault where none is in an other because he cannot see a fault where it is in himselfe They thought that the cause why they could so quickly condemne other men was because they were more holy thē other men and therefore tooke a priuiledge to themselues to giue what verdit they thought good on euerie mans actions but Saint Iames tels them an other tale and brings the true cause indeede what made their hearts so readie to conceiue amisse and to thinke wrongfully of an other because they had not as yet learnd to thinke aright of themselues for more hipocrisie alwaies breedes more rash iudging and misprision Thus we see what be the causes of this euill suspicion namely at the lest foolishnesse and vncharitablenesse or else an ill conscience and deepe hipocrisie and the one of these is alwaies a cause Now the effects are euen as bad for if the heart bee infected thus it makes one apt and readie to speake do euill if one allow himselfe to thinke euill hee cannot withhold his tongue to speake it and his hand to practise ill if occasion serue for what euer is within in the thought that will shew it selfe opēly it will bewray it selfe in the mouth in the hand in all ones actiōs As appeares in Daniels enemies that hauing cōceiued an ill opinion of him that he kept them from honour did nothing else but practise and lay diuilish plots till they had brought him into danger of death and founde him within the compasse of a law All this malice arose from hence that they falsely suspected Daniel to forestall them of honour and to haue kept them from that high place that they thought themselues as worthye of and euery way as fitte for it as hee The vse of this is that if we would not be found culpable of the breach of this commandement and trangressing against the name and fame of our christian brother then must we not giue ourselues allowance to conceiue any ill opinion of them without sufficient warrant and due ground for the same for though the thing which we suspect be so indeede that is not the question if we haue no warrant nor noe good proofe and foundation for our suspicion we are guiltie of the hurting the fame of our neighbour for what though it may he so in matters of our neighbours credit we must not take such light coniectures as a sufficient cause to moue a suspicion we must doe as we would be done by and I pray you what man aliue almost is there that
gaue thee authoritie to controle thy master but hee vvould controle himselfe and vvould not goe out of his dores to complaine of his seruants injurie but hee vvould complaine to God of him selfe that had broken his Law and done injurie to his Majestie The like may vvee see in that holy man Dauid vvho though hee vvas a King annointed at Gods appointment and one of excellent guifts a valiant vvarriour and had foure hundred men vvel appointed vvayting on him yet vvhen Abigail a vvoman and meane in comparison of him came alone and brought vvith her the sword of the spirit the law of GOD that it vvas not lawfull for him to commit murder and to reuenge his owne cause What though Nabal had done injurie she denies not but hee vvas as his name signified a foole and the foole had done foolishlie that vvas not the question though but this she vvould know of Dauid vvhether hee might lawfully kill one in his owne priuate reuenge contrarie to the law of of GOD. Now vvhen Dauid sees that she comes so vvell appointed and brings such strong reasons and that hee could not rush on Nabals bloud but hee should rush vpon the sword of GOD and God vvould plague him he vvould none but leaues of and thanks her for her good counsel So that vvhen she brought the law of GOD for her vvarrant this vvas so good a vvarrant as that Dauid durst not but yelde to it though he vvas a King and a Prophet and a man of most excellent guifts euery vvay and she but a vvoman and farre his inferiour in graces Contrary to this vvas the spirit of vvicked Amaziah that vvhen hee most absurdly had hauing chased the Edomits taken their gods and vvorshipped them and set them vp as meanes to help him in the seruice of GOD and God sent the Prophet to him to tell him that he had dealt foolishly to vvorship those gods that could not saue their owne people out of his hands vvhy he now could not beare this but begins to mock vvho saith hee I pray you made you of the Kings counsell are you become a counsellour now to tell the King vvhat he hath to doe goe to hold your peace least you be smitten for your paynes The Prophet sees him to despise the rebuke of God and then he vvould not bestow so much cost as to giue him any more admonition on him but vvell saith hee I vvill hold my peace as you bid mee but know that thou shalt surely perish because thou hast done this thing and not hearkened to my counsell though it vvas foolish and naught in him to doe that thing yet if hee could haue hearkened to the Prophet of GOD bringing the law of GOD hee had beene on the mending hand and all vvould haue beene vvell but vvhen hee vvould doe sinfully and then refuse to bee admonished then in truth he must needes bee destroyed And so hee vvas shortly after most fearefully and strangely by the hand GOD and neither his kingdome nor his vvealth nor any thing could keepe off the iudgement of GOD and destruction from him So then vvill vvee shew that vvee doe in truth beeleeue that these bee the vvords of GOD vvee must vvhen any man shall presse any of these lawes vnto vs straight vvaies yeeld and stoup vnto them and vvee doe then confesse that GOD spake all these vvords but if one begin to shift and cloake and colour and distinguish then hee declares euidently that his hart is not perswaded that God is the author of these lawes The second vse that wee must make of this that God spake all these words is that therefore wee must not be afraide nor ashamed to stande for them and defend them as also to practise them in our liues though the Atheists and the prophane swine of the world mock and scoffe at vs neuer so much for the same For what neede we be ashamed to maintaine those wordes which God himselfe was not ashamed in his owne person to speake If we doe remember what Christ saith hee that is ashamed of mee before men in this world I will bee ashamed of him before my father in the world to come If God had but sent his Angels vnto vs with any commaundement the gloriousnesse of such messengers should haue might to make vs bolde to defend and stand for the message but sith God did not send an hoast of Angels but came himselfe in his Magestie accompanied with all his holy Angels attending and waiting one him should wee not now giue much more reuerence to those things which hee spake and take much more courage to stande for the maintenance of his commandements This serues therefore exceedingly to condemne their dastardlynesse that are afraide to keepe the sabboth or to doe any such duty because they should be counted puritanes But is it not better that men should hate vs without cause then that God should haue a quarrell against vs vpon a iust cause is not it much better that they should scoffe at vs for good then that God should plague vs for euill What a shame is it for vs therefore that when we he are wicked heretiques speaking against the law of God and prophane Atheists breaking his law and blaspheming his name wee should plucke in our hornes and become mute as though it were a matter of some great discredit for vs to speake for that which God himselfe in his owne person hath spoken vnto vs. Thirdly this serues to proue this law to bee spirituall for such an one as God is which made the law such an one is that law which hee made it reacheth therefore to the inward hart of euery man and lies close vpon his conscience And indeede in this it doth especially differ from the lawes of men For they doe tye the tongue and the hand and the foote to the good vpbearance and take notice if any oft this bee faulty against them but they meddle not with the hart and make no question of the inward motions of the soule because man can bring in no proofe of the breach of such a law nor can haue no witnesse of such faults But God searcheth the hart and tryeth the reynes entreth into the secrets of the soule and therefore he commands to loue him with all our hart and with all our soule not contented vvith such a loue onely as is declared by the outward behauiour of the bodie And so for our neighbour he commands euery one to loue his neighbour as him selfe now we know that men do loue them selues with a deepe and inward loue not outwardly onely in salutation and courtesie and good speaches but euery man loues him selfe in trueth with a good meaning and in good earnest not dissemblingly So must all the obedience performed to God proceed from vvithin and come from the hart else it should be no vvhit acceptable to him that that growes without if it come not from the root of vprightnesse and sinceritie
not that which God hates and therefore doth not loue God By these things then wee may examine our selues and finde whether we haue any true loue to god or not namely by his loue to the meanes of saluation and by his keeping Gods commandements by his seruent and harty loue to Gods people in wishing and also doing then good to his power by his desire to bee joyned to Christ Iesus and lastly by his hatred of those things which God hateth which though they doe often ouertake him yet he loues himselfe the lesse because hee can hate them no more and thinkes the worse of himselfe because hee loues them at all These things who so can finde in himselfe hee loues God and obeyes this commandement though not in perfection for no man can in his nature and indeede it is not needefull that any of vs should for Christ did it for vs yet in vprightnesse and in some good measure and he serues God with that which hee accounts a perfect hart So much of the loue of God a fruit of knowledge when knowing his goodnes his mercie his truth other his properties we giue him all our soule setting our affections on nothing in earth besides him delighting in him alone and in nothing but that which carries a stampe of his goodnesse The next dutie that is heere commanded is the feare of God a dutie proceeding from knowledge also for as the sight of Gods goodnesse and mercy and truth will inflame the hart with a loue of him So if one behold and consider his greatnesse and his power and his excellencie ouer all his creatures this will strike his hart with a wonderfull reuerence a great feare of his Majestie As also hee that knowes Gods power that he can doe what hee will and his mercy that hee will doe what is needefull for the good of his children this will make him trust wholy in God But for this feare an objection must first be answered For 1. Iohn 4. he saith Perfect loue casteth out feare And Luke 1. We are deliuered from all our enemies that we might serue him without feare To this wee answere that perfect loue casteth out feare namely a slauish feare and such as is in the diuels who tremble before God but so as they runne frō him such as is in wicked men when the threatnings of God arrests their euill conscience and summons their wicked harts and drawes them before Gods iudgement seat makes them therefore not loue Gods word and ministry but hate it cast off all care of Godlinesse and religion from them But it is true that whosoeuer loues God cannot chuse but in the same measure also feare him for the spirit of God that perswades them of his fauour and worketh loue will declare his power and greatnesse which will worke a feare and awe of him It casteth out the hellish feare that makes one flie from God but it causeth that holie feare that makes one more careful to come vnto him and to worship him Wee must then loue God with our whole harts and soules and mindes so that wee feare nothing but in him and for him and that with such a feare as must draw vs vnto him but terrifieng our harts from committing all euill It must be a feare mingled with loue and confidence that must be holy and crucifie and restraine all ill affections and desires This is commanded Isai 8. 13. Sanctifie the Lord in your harts and let him be your feare and your dread The occasion of this precept was this Before in the chap he shewes that there were stirres and rumours of warres in the land the people and King and all did quake as leaues shaken with wind by reason of the great feare which was in them Now then heere hee brings a medicine that will make them still and quiet for the cause of their false feares was because they were emptie of true feare and they were so exceedingly troubled with men because they could not looke vp vnto God But in the 12. ver the Prophet faith You that bee Gods children doe not you feare their feare Feare not you the feares of wicked men for they feare nothing but pouertie and outward disgrace and a temporall death all weather and hard casualties to themselues their goods these bee base feares and not worthie that the harts of Gods children should be taken vp with them being but trifles feare not these things then nor feare them that is not wicked men feare neither the feares which wicked men feare nor feare not wicked men themselues But now because the hart of man must feare something and least it be very well armed it is ready to feare man and the feares of man therefore he shewes a meanes how to keepe one from all infection of such foolish feares and that is to sanctifie God in our hart and to let him be our dread Sanctifie god in our hart j. giue him the praise of his power of his mercie of his trueth of all his attributs then he shal be our dread For he that giues god the praise of his power wil neuer stand in feare of a man for he knowes the power of god is greater thē the power of man He that giues him the praise of his mercie will not be dismaid though he see all wants an hard estate outwardly for he knows that gods mercie wil supply all he that giues him the praise of his trueth wil not be discouraged for any danger because god hath promised to stustain him in all and to deliuer him out of all This is then to feare God with all our harts to feare him onely and neither to feare wicked men nor the things which they feare for so far as we doe feare either of these we breake his commandement and our harts are voide of the true feare of God So Luke 12. 4. 5. Christ Iesus saith Feare not them that kill the bodie and after that are not able to doe any more But I will forewarne you whom you shall feare feare him that after he hath killed can cast into hell I say vnto you him feare Where he saith that can kill the bodie t is not to be vnderstoode as though any man had any power in himselfe to kill it but God giues them leaue some-times and by his permission for the humbling of his children they are able to kill them as if he had said This is the nature of men that if they see any grow powerfull great they are afrayd think how shall we escape how can any be free from daunger now such persōs be set vp but why should you be so troubled at their promotion or why should you be afrayd when they haue done their worst what can they doe the most is to trouble you a little and to send you from this house of clay to heauen they can go no further then to the killing of your bodie But if you
stoode resolute for the cause of God and shewed the King plainely that they would not dishonor God to please him or for his anger if god would they knew that he could deliuer them if he would not yet this they let him know that they would not incurre Gods anger and danger of euerlasting death for feare of any bodily death But on the contrary side so farre as any man hath not the feare of God but feares man more then God then they will vpon euery occasion runne to euill as if one be in some fault that he thinkes he shall be punished for it then he will help himselfe by lying and thinkes that he hath made a very good shift if he can escape by that meanes this is now to make man a god and god an Idoll when one will seeke to make the face of man milde and gentle by making gods face angry frowning So those that when they be in distresse and in some neede by pouertie will venture to help themselues by breaking gods saboth taking time from his worship to labour for their owne gaine this is plaine that they feare the feare of the wicked and doe not make God their dread for if they did it is most sure they would depart from euill So he that feareth god no hope of promotion or outward benefit can make him consent to wickednesse as Ioseph might in likelihood haue ben a great gainer and gotten much promotion by yelding to the wicked and filthie allurements of his mistresse yet he would not giue the least mark of consenting because he was afrayde to sinne against god So in Isa 51. 12. Who art thou that fearest mortall man that must be giuen to the wormes and forgettest thy God that did spread out the heauens The great feare of mans power ariseth from the forgetting of gods free power When one is in such a terrour of man that is but dust and cannot defend himselfe against the wormes but they shall creepe in his bowells and eate vp his hart will he nill he it comes from hence that one doth quite forget that there is such a God as was able to make heauen and earth of nothing and that hath fearefull judgements layde vp for sinners and then indeed he feares man and then he will sinne if he bid him and rather be so seruile to his master and superiour as to breake Gods law then to beare his anger and chiding or correction and if man bid him doe any thing he will doe it though God bid him doe the contrarie Therefore in the Reuel when he reckons vp a great rable of reprobates and the whole host of damned sinners he puts the fearefull in the verie forefront of them and makes them the captaines ring-leaders of all the rest those which be fearefull not fearefull that be not fearfull to displease God breake his law but herein they be audacious and impudent but for any good seruice of God they be afrayde to doe it They be afraid to keepe the saboth or goe to heare sermons least they should be accounted to precise they will not serue God least their old acquaintance and friends should forsake them least their neighbours should mock laugh at them they feare least they should be jested at This dastardlinesse and coldnesse to doe good but courage and readinesse to doe ill that if men doe but hold vp the finger and the basest and most abject persons in a country doe but speake a word or two he may allure and perswade them to drink swill and breake the sabbath and such other filthie sinnes which they haue promised to forsake and God hath threatned to punish shewes plainely that they be voide of the true feare of God The third and last note of the true feare of God is to delight in Gods commandements to walke in his wayes as he saith Blessed is the man that feareth God and delighteth greatly in his commandements He that hath no delight to walk in gods waies but in his owne hath all the pleasure in talking of his owne commoditie and profit not of Gods lawes as though himselfe were the god to be serued and lust had the soueraintie and command of his hart and not God such an one hath not the feare of God but if one delight to conferre of gods law and take his greatest pleasure in speaking and thinking of Gods commandements such an one may conclude with him selfe assuredly that he hath that feare of God in his hart which will keepe him to euerlasting life so long as hee keepes and embraceth it Hence then the best man in this world may learne to confesse his owne weaknesse and to acknowledge the wants and defects of this feare of God for that so much feare of death and of pouertie and of disgrace and of men shewes a great emptinesse of the feare of God This trembling at mens thratnings so much at gods threatnings so little that is in all men by nature the great feare of loosing earthly things and little feare to loose heauenly things the much delight we haue in matters of this world and little delight in the law of God testifies to our faces shewes plainely that we haue but a verie little sparke of the true feare of God those which haue most of it These wants we must see and confesse and runne vnto Christ Iesus that made a perfect and absolute satisfaction that he might supply our imperfections and then of his fulnesse we shall haue enough to fulfill that wherin our selues came short Thus much of the true holy feare that God commands such a feare as being joyned with loue and proceding from it makes vs loue him more and more obey him The next and last dutie commanded in this first commandement is to trust in God with all our harts to put our full confidence and relie wholy vpon him and him alone This is commanded Prou. 3. 5. Trust on God with all thine heart and leane not to thine owne wisedome Though thine owne reason tell thee now that I haue great prosperity and the vvorld at will I shall bee safe yet trust not to that but make God thine onely stay So Iere. 17. 7. Blessed is that man that trusts in God and makes him his stay for hee shall be like the tree planted by the water side Hee shewes that hee that trusts in God shall be blessed of God so that he shall be still in a florishng estate vvhat euer heat j. stirres or alterations and changes others feele hee shall bee well still for he shall be alwaies fruitfull and indeede this is the onely happinesse of a christian to bee fruitfull in good workes and this is the miserie of all miseries to be barren in good workes that pincheth his hart is as a scorching heat indeed but so long as one trusts in God he shal be kept in the spring still it shal be no winter nor fal of the leafe
commandements are lightsome the spirituall hart feedes vpon the spirituall law and delights and rejoyceth in it This must serue therefore to cut off those dangers that men cast to themselues in keeping of this commandement as though God had ouershot himselfe in making such an vnjust law as no man can keepe it but hee must bee vndone by it as though hee knew not what hee did when hee bad them rest the sabboth day It is a meruailous impudencie in many that no man durst speake so hardly and presumptuouslie against any positiue law of the prince as euerie base person will speake against this law of God Oh it is impossible to keepe it such losses it brings and these damages it brings that hee must needes come to beggerie that will obserue it what did God seeke the impouerishing and the spoile of men when hee bad them serue him nay he appointed it as a day of blessing and it seemes so hard and vnjust to them because they bee carnall and fleshly and not hauing faith in Gods promises nor any desire to obey him they will still haue shifts and something to say against it the hart is dead and wicked or else the law would bring comfort Oh how should one doe for recreation say some is it not a recreation for a christian to heare the voice of a christian and for a sheepe of Christ to feede in his pastures is it not a recreation for a person condemned to come where hee may get his pardon sealed to him is it not a recreation for a man subject to death to heare a direction that will leade him to life therefore if wee were not altogether sencelesse and blockish in respect of spirituall sence and life it would bee as great a joy for vs to feede at his table and in his house vpon the bread of life as in our owne houses vpon corruptible bread And againe could Christ finde in his hart for our sakes willingly to bestow his soule body and giue his bodie to death and his soule to suffer the wrath of God and shall wee account it a burden to bestow one day in seauen vpon him to be made pertakers especiallie of such benefits And God hath willinglie giuen vs sixe for our calling and may wee not well afford the seauenth to our soules but wee haue such businesse wee cannot doe it But for matter of businesse God shewes two things that if one would obserue should easilie preuent these businesses first sixe daies shalt thou doe all thy work Where hee shewes that if one would labour faithfullie and conscionablie in their calling vpon sixe daies they might well dispatch their businesse but indeede this makes men so loath to giue a seauenth day to God because hauing beene idle and vnthriftie on the sixe they haue neglected some businesse that now lies vpon them the seauenth day and then it is a great burden indeede and impossible for such to keepe it but they must loose by it but Gods commandement brings no such losse their owne sinne is the cause of it and if this bee not the cause then the other is men take more vpon them then their owne work for if one take nothing but his worke hee may dispatch all well in sixe daies if one serue God in his calling his calling will not hinder him from keeping Gods commandements but if one serue couetousnesse and filthie lucre then indeed hee can finde no time to serue God When men in hast to bee rich and eager desire of wealth will take more in their hands then they can mannage this is their fault and all this is not their worke but the worke of their lust this is to bee a busie bodie but let any man bee faithfull in his calling on the sixe daies and not through greedinesse encomber himselfe with more then is needefull and hee shall see hee may easily keepe this seauenth to God there is no cause of such complaining against it And indeede to a spirituall hart that hath any grace measure of Gods spirit how euer it seeme to carnall men it is most just and equall yea most sweet and comfortable so that they can with all their harts thanke God that he hath giuen them one day wherein they may lighten their harts of all worldly cares and throw of all griefes thoughts of debts or such like to giue them selues wholy to seeke comfort in him that will prouide for them in due time and hath prouided this sabboth as an ease vnto them that they should not trouble them selues wtih any such thoughts on that day And thus much to proue that the keeping of a seauenth day and spending it in holy dutie is a morall law and perpetuall and belongs vnto vs as well as to the Iews and so much the more vnto vs because we hauing more excellent meanes a greater perfection is required of vs. As also to shew that euery one must make a preparation for the sabboth Both by dispatching his businesse as nothing may bee left vndone till the sabboth and by behauing himselfe so in the businesse as his affections may not bee to much tied vnto them for the former will hinder the rest of the sabboth and the latter the holynesse of it Therfore that we may keep an holie rest he must doe all that hee hath to doe vpon the sixe daies and if hee take more vpon him then he can finish in the space of sixe daies it is more then God laies vpon him and he doth not labour for conscience sake but for couetousnesse sake and this is not his worke but the worke of his corruption and then secondly a man must draw his hart from the loue of the world worldly things and then neither worldlie losses will fill his hart full of worldlie greife nor commodities with worldlie delight which two things would hinder him from delighting in spirituall exercises so that he that will empty his hands of all worldlie businesse and his hart of worldlie affections shal be able with comfort to keepe a rest and an holie rest vnto God And for the first reason drawne from the equitie of Gods commandements that hauing giuen vs the large allowance of sixe daies and taken the small pittance of one daie vnto himselfe hath dealt in great equitie with vs so that one must not goe about to make hipocriticall shifts and excuses for if he doe it is not from the hardnesse of the law but the hardnesse of his hart not from difficultie in the thing but want of loue in the person for nothing is so easie but a worldlie hart that loues not God will be shifting and haue some odd reasons against it Now we must speake of the second reason It is the sabboth of the Lord thy God IN which God lets vs know that he which is our God and the mightie strong God hath impropriated this to himselfe as his owne possession set a part for his owne seruice therfore wee must willinglie
abroad to gad to other towns to commit sinne Inferiours also when they will not take instruction omit that dutie that should saue their soules As in the bodie that seruant that will not eate food when it is allowed him is a murtherer of his bodie so he that when he is taught and admonished and casts it of his blood shall be required at his owne hand and God will proceede against him as against a wicked person and cruell that hath done no good to his owne soule So much for things of omission Things of commission here forbidden are eyther Inward as Rash anger Enuie Outward in Gesture Word Deede to Hurting only Or Killing also of Another Onesselfe The first thing of commission that is forbidden heere is inward and that is hastie and vnaduised anger rash wrath and vniust as Math. 5. 22. Who euer saith Christ is angrie with his brother vnaduisedly is culpable of iudgement Guiltie of vengeance and wrath of God Now not all anger but inconsiderate and hastie anger doth offend in this place Now that is vnaduised and sinfull anger which eyther hindreth one from doing good to the person with whom he is angrie by praying for him or kinde admonishing him or else when it is conceiued without sufficient cause or exceeding eyther in the time or the measure As Paule Let not the Sunne goe downe vpon your wrath nor giue place to the diuell That which was for the suddaine and present passion is naturall but if it lie soking and lingring and sinke in deeper into the heart it growes then to be diuelish and so if ones anger be aboue that that the qualitie of the fault requires this is rash and comes not through the folly of the partie with whom he is angrie but through his folly that is angrie Therefore we must looke that we be neuer angrie without a iust cause And then that we proportion our anger to the sinne committed against God not to the iniurie done to vs for that proceeds from pride and is no better then reuenge and therefore must more be grieued at things breaking the first then the second table and alwaies that that doth most displease God and is most odious to him must doe the like to vs. And yet let not the sunne goe downe vpon it neither but let it quicken vs to prayer for the person and with a zeale of Gods glorie Now the meanes to keepe vs from this foolish passion of rash anger are these first often to meditate vpon our owne sinne and vilenesse As Titus 3. 2. he saith Shew all meekenesse to all men I but might some say I am of a verie cholericke and hot nature that I cannot but be angrie with them But you your selfe were in times past disobedient As if he had said thinke of this a little and consider how bad your selfe both haue beene and are still and that wil coole your choler and make you more meeke to others that offend so that he that oftenest remembers his own sinne will be most patient to an other and none are more eager and passionate against the slips of others then those that are most slacke and negligent to examine their owne great sinnes So that could we consider our owne sinnes how rebellious we haue beene against God how often iniurious to men this would make vs more quiet and to take more deliberation before we were so much offended it would asswage the laying and take away the edge of our rash anger against the weaknesses of others Secondly labour to get wisedome alwaies and in euerie thing to behold gods prouidence and to see his hand ruling euerie thing and to perswade our selues that all things come to passe by his purpose and direction and then we shall not so soone fret against men as Dauid when Shemei rayled vpon him and he looked to God and did not fixe his eyes downewarde onely to Shemei it was so farre from distempering him and ouerheating him that it quickned him to prayer and made him so much the more humble and earnest before God For he saw then and so may wee that though it be vniust in man yet it is iust with God and though we haue not deserued it of men and they wrong vs yet we haue deserued it at Gods hands and more to he doeth vs no wrong at all Thirdly auoid the occasions that will prouoke vs to it as men will keepe gunpowder and tow or such drie stuffe from the fire so let vs be as wise to preserue our soules from those sparkes that would fire it with anger as for the companie of froward persons whose words and vngracious dealing will much moue one to passion and anger from gamning and drunkennesse that make men light and readie to take vpon light occasion as the drunkard saith they haue stricken me but I will to it againe Fourthly It is good to marke and obserue those that be stird vp with passionate anger see their countenance how vnseemely and misfigured it is and how rude their actions how absurd their words how base and contemptible all their behaniour is and the light of this in an other will be some meanes to make one loath it himselfe Lastly consider what testimonie the word of God giues of this fiercenenesse and angrie raging mood and of froward and vnquiet persons Anger rests in the bosome of fooles Euerie time that one giues place to this vnruly passiō he makes an open proclamation to all that be by of his owne folly so much furie so much folly the more chafing the lesse wisedome hee that cannot rule himselfe but must breake out to his owne shame vpon euerie small and light occasion testifies to all that stand by that he hath no true knowledge of God no knowledge of himselfe no sound discretiō or setled order in his heart Let men excuse it how they will it is their nature you must giue them leaue then you must giue vs leaue to giue credit to Gods word if it be your nature it is a foolish nature and a proud nature and if you ouercome not this nature you shall neuer be but a foole in Gods account Oh but you must beare with vs and not thinke so hardly of vs for our infirmities well sometimes men may put vp their raging without words and beare their stormes with silence but it cannot be but such a man shall carrie the brand of a foole and in his heart he that sees him cannot but beare this opinion that he is a man without wisedome He cannot reuerence him in his heart he cannot but yeelde that the saying of the holy Ghost is true that a focle in a day is knowne by his wrath You can hardly find a fooles heart without some coales of fretting and anger And these be the means to kepe one from this first inward breach of this cōmandement Viz. carnall fleshly and sensuall anger that comes from the diuell hardens our brothers heart more and hinders our selues from
so farre hee is well content with that which he hath and he that doth not thinke his owne enough for himselfe it is sure hee is couetous after an other mans I but how is it possible that one can bee contented I haue so many wants can see no meanes to supply them how would you haue one contente now and hath not enough maintenance nor cannot tell how to get it Nay if one be a christian he hath enough to maintaine him for hee hath the promise of God not to leaue him nor forsake him and is Gods promise nothing is not his word sufficient assurance of all thinges needefull if God haue bid one be content and giuen him cause to be content why should not he be content is not his truth pawne good enough what is to be beleeued whereupon may one depend if not vpon the word and promise of God For mans life cōsisteth not in the greatnesse of his portion or the multitude of his wealth but in the blessing of god which will make a little goe farre doe more good then a great deale with out it and he that hath this what euer outward wants seeme to be he is well Indeede if the promise were your welth shall not faile and friends shall not forsake you this were no great cause of cōfort here a mā could not but feare when his saftie consisted in the constancie of such vnconstant thinges But if God hath promised to be with vs what should we feare what any creature can doe against vs So Paule speakes of himselfe that he had learnd in all thinges to be content Philip. 4. This is a point of great learning and he is a good scholler in Christs schole that hath gone so farre as that he can like well of Gods doinges whatsoeuer This is a thing that only Gods spirit can teach one to be so well apaide with his owne as that he doe neither enuie at this that an other hath more nor repine and grudge that himselfe hath lesse But if this be such a point of learning howe should man come to it That Paule shewes in 1. Tim. 6. Godlinesse is great gain if he a mā be contēted with that he hath First because it makes man contented with that he hath So farre as any man is godly so farre is he content with his outward estate though hee haue but a little he is not much troubled for he knowes Gods hand is not shortned and if he had nothing he would not be out of heart dismaid because he perswades himselfe Gods blessing can sustaine him as well without means as with means And this was that that made Paule so quiet and setled in all cases For before Godlinesse had calmed his heart hee was as vnquiet as the sea and troubled all the world with his raging and discontendnesse none more boystrous then But so soone as hee grewe godly all these stormes were quieted none more quiet and contented then hee if they imprisoned him if they whipt him if they stond him hunger cold nakednesse what euer came all is one to him it was no great trouble to him he knew all came from God and for his good and therefore he neuer stormd nor tooke on for the matter but possessed his soule in patience and knew how to beare all thinges quietly Therefore whoeuer would be patient let him labour to get godlinesse into his heart many there bee that be willing and will take paines enough to store their purses and their grounds and their houses but fewe there bee that will take paines where it were most behouefull to store there hearts with godlinesse which would bring contentednesse and a sufficiency to for we haue the promise of God that if wee seeke the kingdome of God we shall haue all other things cast vpon vs as a vantage And the cause why God doth restraine vs is not because he wants loue and cannot finde in his heart to bestow them but because they would be ill for vs and we could not them beare he would haue vs bee good within before vve seeke good vvithout and know how to vse riches afore vve haue them to abuse Therefore as vve vvould not be counted theeues and breakers of this commandement so let vs be content to liue at Gods finding and to rest vpon him so good a God that though we haue but a little yet he hath enough and though he giue vs nothing before hande yet hee loues vs before hand and will giue vs comfort in all distresses and these outwarde thinges so farre as we haue neede and can digest Thus much for the inward obedience nowe the outward followes and this is the right vse of our owne and the righteous dealing towards others The right vse of our owne is seene in frugalitie and liberalitie Frugalitie that stands in getting and keeping getting things must be by some faithfull labour in an honest calling and by honest dealing in the calling As Ephes 4. 28. Let him that stole steale no more but labour with his hands that thing that is good To theeuerie which is a breach of this commandement and idlenesse which is a kinde of theft he opposeth labour and the keeping of the commaundement but then he shewes what kinde of labour it must be namely in the thing good in some lawfull and christian calling For many labour all day and all night but that is in dicing and carding and gamning and vnthriftinesse which will neither make them haue an heart to doe good nor abilitie to doe good but brings a curse vpon heart and estate the one is wicked and the other commonly weake as is to be seene in stage players and such like that drawe the people away to vanitie which take paines indeed but is is no profitable paines and therefore it brings no profit eyther to their soule or bodie but brings them an hard heart and a wicked hand and a miserable estate that of all men they are the most prophane and lewde Therefore as a man must not be idle for an idle man cannot be an honest man so this must alwaies be prouided that he labour in an honest and lawful thing else one may toyle and spend his bodie in toyling and be neuer a whit the honester man if he serue not God but serue his lust and filthie flesh Esau could take paines and that eagerly till he was almost dead with labour but it was in hunting in following his foolish sport in this he would spend himselfe for he saith I am almost dead and he was so faint that he would sell his birth right for a messe of pottage to refresh him all this while he was as bad as idle because he was ill occupied and and this was a cursed labour For God would haue one labour in such a calling as should humble his flesh and pull downe and tame his pride and make him fit for death and as would bring some encrease vnto his outward estate and