much more giue food and raiment for their preseruation Seeing God giues the greater we need not to doubt but he wil affoard the lesse In this reason Christ teacheth vs to make right vse of our creation namely by the consideration of it to learne confidence in Gods prouidence for all things needfull to our naturall life Iob. 10. 8. Thine hands haue made me and fashioned mee and wilt thou destroy me where Iob Perswades himselfe of preseruation because God created him 1. Pet. 4. 19. Let them that suffer according to the will of God commend their soules vnto him in wel-doing as vnto a faithfull creator because God is a faithfull creator therfore in death we must relie vpon him Experience teacheth vs that euery workeman is carefull to preserue the worke of his owne hands if it lie in his power why then should we doubt of this in our creator who is almightie Verse 26. Behold the fowles of the heauen for they sowe not neither reape nor carrie into the barnes yet your heauenly father feedeth them Are ye not much better then they These words containe Christs second reason to disswade his Disciples from distrustfull care for things needefull drawne from the consideratioÌ„ of his prouidence ouer baser creatures then they were for needfull prouision the reason standeth thus If God prouide for the foules of heauen then much more will he provide for you But God prouideth for the fowles of heauen and feedeth them therefore much more will he prouide for you The first part of this reason is here confirmed two waies First because the children of God haue meanes of prouision which the fowles of the heauen want they sowe not neither reape c. Secondly Gods children are better then fowles and therefore he will not suffer them to lacke sith he prouideth for baser things then they be both which are so sensible and familiar that they may induce any man to depend vpon Gods prouidence without distrustfull care Christ in propounding this reason bids vs Behold the creatures that is take a serious view of them looke vpon them wishly with consideration as the word signifieth whereby wee may learne that euery childe of God ought seriously to consider the works of God for that which we must doe to the fowles of heauen we must do to al the works of his hands therein labour to behold the wisdome iustice goodnes loue mercy and prouidence of God This is Salomons lesson Eccl. 7. 15. Behold the worke of God Iob. 36. 24. RemeÌ„ber thou magnifie the worke of God which men behold Why did God make the creatures distinctly one after another in sixe seuerall daies and take a particular view of theÌ„ all after he had made them with approbation of their goodnesse and also sanctifie the 7. day for an holy rest both by his own example expresse coÌ„mandement vndoubtedly among other causes this was one to teach vs to consider distinctly of al the works of his hands among other holy duties to meditate on the sabbath day on the glorious works of our creator This was Dauids practise for Psal. 19. 1. c. he resembles the heaueâ—s to a great booke wherein a man may read the glorie of God and in the contemplation hereof did he exercise himselfe vpon the Sabbath daies as we may see in the Psalme which he penned for the Sabbath Psal. 92. 4 5. I will reioyce in the works of thine hands O Lord how glorious are thy workes And they which are negligent in this dutie are here called to attendance by our Sauiour Christ. But what must we behold in the foules of heauen How they neither sow nor reape nor carie into barnes c. that is they vse not the meanes of prouision that man doth which shews they haue not that care which man hath Man may lawfully be carefull to vse these meanes for God ordaineth them for mans prouision but the fowles of the heauen goe not so farre to haue care of any meanes And this priuiledge of man to the meanes doth strongly enforce Christs disswasion against distrustfull care for the fowles wanting such meanes are free from that care Quest. How then are they prouided for Ans. They expect for foode at Gods hand Iob 39. 3. The birds crie vnto God wandring for lacke of meate Psal. 104. 21. The lyons roâ—ring after their pray seeke their meate at God Psal. 145. 15. The eyes of all waite vpon God and he giueth them meate in due season Psal. 147. 9. He giueth to beasts their foode and to the young rauens that crie But how can vnreasonable creatures crie to God Ans. They doe not vse praier as man doe but yet they are said to crie to God and to waite on God because by a naturall instinct giuen them by creation they seeke for that foode which God ordaineth for them and are contented therewith so that by these phrases God would teach vs that they depend vpon his prouidence wholly for prouision and rest contented therewith Here then we are to obserue that the vnreasonable creatures made subiect to vanitie by the sinne of man doe come nearer to their first estate and better obserue the order of nature in their creation then man doth for they seeke for that which God prouideth for them and when they receiue it are content but man is deepely fallen from the state of his creation in regard of his depending on Gods prouidence for temporall things though he haue the vse of meanes which the fowles of heauen want yet his heart is full fraught with distrustfull care whether we respect the getting or keeping or imploying of earthly things This sheweth that man is more corrupt then other creatures and more vile and base in this behalfe then bruit beasts which should humble euery one of vs deopely vnder the serious consideration of our sinnes that haue so depraued our nature that we are more rebellious to the law of our creator and more distrustfull in his prouidence then the bruit and senslesse creatures And yet your heauenly father feedeth them In these words is couched a forcible reason whereby Christ would perswade his disciples and in them all beleeuers to depend vpon Gods prouidence without distrustfull care God saith he is your father yea your heauenly father and you are his children therefore depend vpon him for if earthly fathers will prouide and giue good things to their children much more will your heauenly In this reason also is couched a meanes and way whereby a man may come to rest vpon Gods prouidence In the word of God there be two kind of promises some of euerlasting life and saluation by Christ others of inferiour gifts and blessings concerning this life Now if we would relie on God for temporall blessings we must first labour to lay hold by faith on his spirituall and eternall promises get assurance of thine adoption in Christ and labour to know and feele
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
sinnefull conception al which our Sauiour Christ was free from for at the very time when hee bare our sinnes hee was in himselfe more holy then all men and all Angels Fourthly it is said that if Christs righteousnesse bee made ours then wee are made Sauiours Answer It followeth not for Christs merits and righteousnesse are conuaied and applied vnto men not as they are in Christs person in whom they are sufficient to saue ten thousand worlds but as they serue to saue and iustifie that particular person onely to whom they are imputed so that this remaines an vndoubted truth that that righteousnesse which brings saluation is Christs righteousnesse onely Here some may say How is Christs righteousnesse made ours and wee assured of it Answ. It is made ours by sauing faith which the holy Ghost creates in the heart and soule as an hand whereby wee may laie hold on Christ and applie his righteousnesse vnto our selues as hee is offered vnto vs in the promises of the Gospel Some obiect that if Christs righteousnesse be made ours by our beleeuing it to bee ours then if a man beleeue his neighbours house to be his it is his also and so for any other thing Answer There is not the like reason in these things for it is a meere fancie and imagination for a man to beleeue his neighbours house to be his hauing no ground for it besides his owne conceit but when a man beleeueth Christs righteousnesse to be his he hath Gods commandement and promise for his warrant and assurance that it shall be imputed vnto him and withall that faith so grounded maketh Christs righteousnesse as truely his as any thing a man hath is his owne beeing giuen him of another Now this sauing faith laying hold on Christs righteousnesse for mans iustification is neuer seuered from sanctification by the spirit with the fruits thereof whereby the old man beeing mortified and the new man in Christ renued according to his image in knowledge righteousnesse and true holinesse the whole person is turned vnto God and made carefull to please him both in thought word and deede and hereby doe wee receiue assurance of our iustification for true sanctification is the earnest of the spirit of adoption in our hearts whereby we are sealed vnto the day of our redemption Doth that righteousnesse whereby we must be iustified and saued in the day of our Lord come from Christ onely and not from our selues then we see what iust cause we haue to humble our selues and to acknowledge our great vnrighteousnesse and want of all goodnesse in our selues and when wee can doe this vnfainedly wee haue gone one steppe in the way to true happinesse Secondly we also must hereby learne to esteeme all things as drosse and dongue with the Apostle in respect of Christ Iesus and his righteousnesse for he it is that brings vs to heauen and therefore wee must honour him aboue all and value his righteousnesse as that most pretious iewel which when a man hath found hee will sell all that he hath to get and keepe it Matth. 13. 46. Thirdly we must hunger and thirst after Christ and his righteousnesse for it is the fountaine of all blessednes and without it we are most miserable yea though wee had all the world beside yet without it wee loose our saluation Now what will it profit a man to winne all the world if he loose his soule Fourthly seeing Christs righteousnesse is made ours by faith we made assured of it by sanctification of heart and life wee must labour for true faith whereby our hearts may bee inwardly renued we must not content our selues with an outward holinesse for that will neuer bring a man to heauen but our endeauour must be for inward holinesse whereby we shal be preferred with God aboue all the Pharises in the world and get assurance of eternall happinesse And this faith wee must shewe forth in all holy exercises as when we heare the word wee must lend the inward eare of the heart with the bodily eare and when we fall downe to praier we must bowe the knees of our hearts and in fasting from meate wee must abstaine from sinne yea in all things wee must be carefull to serue God in spirit and truth for which cause wee must pray with Dauid Lord renue a right spirit within me that so feeling Christ to liue in vs by grace wee may bee assured that Christs righteousnesse shall bring vs vnto glorie Verse 21. Ye haue heard that it was said of olde Thou shalt not kill for whosoeuer killeth shall be culpable of iudgement Our Sauiour Christ hauing laid downe his Preface doth here begin his interpretation of the Law beeing indeed the onely true doctour of his Church and herein especially hee doth meddle with the second Table beginning first of all with the sixt Commandement touching Murther In the handling whereof hee obserueth this order First hee setteth downe the false interpretation of this law by the Scribes and Pharises in this verse Secondly hee sheweth the true meaning of it v. 22. And lastly hee propoundeth rules of concord and agreement betweene those that be at variance verses 23 24 25 26. For the first The Exposition Ye haue heard that is you Iewes which now heare mee whether Scribes Pharises or others you haue heard that it hath beene said of old that is by your auncient Teachers the old Scribes and Pharises who haue expounded this law vnto you and that this phrase must be vnderstood of the ancient Iewish Teachers may plainely appeare because in the next verse hee opposeth his owne teaching thereunto and would haue these his hearers that before had learned a false interpretation of this law from their old Teachers now to learne of him the true exposition thereof The Law is this Thou shalt not kill The exposition of the ancient Iewish Teachers was this for whosoeuer killeth shall be culpable of iudgement that is whosoeuer laieth violent handes on another to take away his life for they knew no other murther neither did they extend this commandement to forbid any sin but actual murther shall be culpable of iudgement that is shall be held guiltie of murther both in the courts of men and also before the iudgement seate of God where hee shall receiue the deserued punishment thereof This was the interpretation of the Iewes Here first obserue that Antiquitie is no infallible marke of true doctrine for this exposition of this commandement was ancient received from ancient Teachers and yet Christ the doctour of truth reiecteth it as false and corrupt and therefore the argument which the Papists vse for the stablishing of their religion drawn from Antiquitie is of no effect Secondly by these words of Christ ye haue heard it hath beene said of olde wee may easily gather after what manner the Scribes and Pharises expounded the law namely they left the Scriptures and followed
that is wisedome it selfe how to order our selues in seeking for all temporall blessings needfull to this life namely we must first seeke Gods kingdome and his righteousnesse in the performance of those duties that may bring vs thereunto and then all these needefull things for this life as food and raiment shall be cast vnto vs in the sober vse of ordinarie meanes The reason hereof is plaine for Gods kingdom is mans chiefe good and happinesse and all temporall blessings depend thereupon as appurtenances to the principall as it were intailed thereon and therefore he that would haue these dependants must get vnto himselfe the kingdome of God which is the principall While the arke of the couenant was in Obed Edoms house God blessed him and all that he had 2. Sam. 6. 11. How much more then shall God blesse them that receiue his holy spirit to rule in their heart by grace for as Dauid sâ—ith the godly man shall be like a tree planted by the riuers of water and whatsoeuer he doth shall prosper By the blessing of God we haue had his kingdome among vs for many yeares in this nation and God hath giueÌ„ vs with it peace protection with great abundance of temporall blessings Indeede God hath sundry waies corrected vs and laid his heauie hand vpon vs in sundrie iudgements as plague famine c. and often shaken his rodde at vs in the hand of our enemies and all because we haue not receiued the word of his kingdome nor yeelded obedience to it as we ought yea and we may feare the fulnesse of his wrath vnlesse we repent and amend of this sinne especially But if wee would set our selues to seeke this kingdome wee needed not to feare the want of any needfull blessing for so God promised to his people to giue them aboundance of all things if they would obey his commaundements which are the lawes and statutes of his kingdome Deut. 21. 1 2. c. This point then is to be obserued for our direction in particular Art thou a poore man and wouldest haue sufficient foode and raiment for thy temporall life then first set thy heart to seeke Gods kingdome follow the word and labour therein for regeneration and new obedience and doubt not but if thou be vpright and diligent in thy lawfull calling thou shalt finde sufficient for this life Quest. If this bee the way to get sufficient how comes it that we haue so many beggars that wander vp and downe from doore to doore Answ. They are for the most part a cursed generation which haue no regard to Gods ordinances either for their soules or bodies they ioyne not themselues to any setled congregation for the obtaining of Gods kingdome and so this promise belongs not to them but God suffers them to wander in an idle course all their life long destitute of this blessing to eate their own bread Againe art thou a rich man and wouldest continue in that estate to thine owne confort and for the good of those that depend vpon thee then set thine heart to seeke Gods kingdome with a speciall care seeke to plant religion in thy familie and thou and thine house shall flourish Art thou a student and desirest the blessing of God vpon thy labours with all things sufficient to thy state and calling then first seeke Gods kingdome and righteousnesse labour for righteousnes and true holinesse and God will lade thee with his blessings In a word whatsoeuer thou art magistrate minister merchant trades-man c. man or woman young or olde and desirest Gods blessing for thy selfe or any that belong vnto thee remember the practise of this dutie and vse the lawfull meanes which God laies before thee in thy calling and nothing doubt but though all meanes faile yet God will send sufficient Secondly this promise of temporall blessings vpon the faithfull seeking of the kingdome of God lets vs see that foode raiment and all things needefull for this life are appurtenances and dependants on Gods kingdome that is such things as ouer and besides his kingdome God will giue to them that principally seeke his loue and fauour by the righteousnesse of Christ and labour for grace and sanctification by his spirit for if hee haue giuen vs Christ how shall hee not with him giue vs all things also Roman 8. 32. The consideration hereof serues for speciall vse I. To discouer vnto vs the preposterous course that men take in seeking for temporall blessings for most meÌ„ generally neglect the maine good which is Gods kingdome wholly addict themselues to seeke the things of this life they take little or no thought for the eternall state of their soules but spend their wit and strength in prouiding for their bodies which is nothing else but to gripe at the shadow and to let the substance goe Wherein we shew our selues foolish and simple like to little children who are better pleased with the gift of a nut or an apple then with the promise of rich reuenues or great inheritance II. This teacheth vs with what minde we must seeke the temporall blessings of this life namely with the same honest minde wherewith wee seeke the kingdome of God for they are appurtenances therevnto and depend vpon it and therefore with an vpright heart we must onely vse lawfull meanes moderately for the getting of them And when we haue them this may direct vs in the right ende whereto we must vse our temporall blessings namely to the furtherance of our selues and others towards the kingdome of God so wee honour God with our riches as Salomon biddes vs Prou. 3. 9. III. This teacheth vs that they which haue no right to Gods kingdome nor part in Christs righteousnesse haue no good interest into any temporall blessings as food raiment and such like for they are dependants vpon Gods kingdome and righteousnes As for the heathen before Christs comming Turks and Pagans and all profane persons that liue in the Church at this day who both heretofore now also doe enioy temporall blessings in great abundance this we must know that they haue thereto a ciuil right by Gods permission so as it is sin without good cause to depriue them thereof but yet of themselues they are but vsurpers in regard of true title sanctified vse before God for by AdaÌ„s fall we lost our right soueraigntie in the creatures it is only restored renued iâ— Christ so as they which haue not part in Christ caÌ„not haue this true title This we must obserue first to instruct our selues the better in the knowledge of our own miserable state by nature for what wretched creatures are wee that cannot make good claime nor title before God to the apparel vpon our backs nor to the meate we put into our bellies nay of our selues we haue not right to the breath we drawe in at our nosthrils And out of question this is the state of euery naturall man
person of another then in conscience and by Gods word he ought to doe Example of this wee haue in Satan for when the Lord commended Iob for his fidelitie Satan tels the Lord that Iob indeede serued the Lord but it was onely for his owne profit for saith hee withdrawe thou thin◠hand from him and thou shalt see whether hee will not curse thee to thy face This then wee see is a deuillish practise and ought to bee farre from euery one of vs. Wee must remember what an auntient Diuine hath taught heretofore that there are three things exempted from the iudgement and censure of men the Scriptures the Counsell of God and the condemnation of any mans person Rash censure of mens speeches and actions is giuen many waies I. When things are well done to carpe and cauill at them without any iust cause Thus the profession of Religion at this day is accounted of many to be but counterfeit holines and the due obedience to the morall Law is nicknamed and tearmed precisenesse and the professours thereof called Puritans and Precisians for this cause onely that they make conscience of walking in obedience to Gods law II. When actions or speeches indifferent are taken in the worser part Thus was Dauids kindnesse ill accepted of Hanun king of Ammon when Dauid sent his seruants to comfort him after the death of his father for his Nobles told him and perswaded him that Dauid sent not vnto him because he honoured his father though Dauid vndoubtedly sent with an honest and vpright heart but as it were craftily to search out the citie and to spie it out and to ouerthrow it Now hereupon Dauids seruants were badly intreated and shamefully sent away whence grew the warre that ensued betweene them III. When vpon light occasion and vncerten reports we suspect and surmise euill of our neighbour suspicions indeede are sometime good beeing conceiued on a good ground and retained for a good ende as to beware of the partie and of his euill but when they are conceiued vpon light causes and for some sinister respect as the common practise is vpon no good ground to conceiue most badly this is rash iudgement IV. When we see any want in our neighbours speach or behauiour to make it worse then it was meant or then indeede it is V. When we spread abroad and publish the wants of men to defame them which might better be concealed and in conscience and charitie ought so to be VI. When we speake nothing but the truth of another but yet withall doe insinuate thereby some euill of the partie into the hearts of the hearers This practise is as pestilent and daungerous as any of the former Thus Doeg told Saul of the fact of Ahimelec vnto Dauid how he gaue him victualls and the sword of Goliah which was true but withall he did therein insinuate that Dauid and Ahimelec intended conspiracie against Saul And this telling of the truth in that sort cost the liues of fourescore and fiue persons that weare the liuen Ephod as we may read 1. Sam. 21. 7. compared with the 22. chap. v. 9. and 18. VII When in hearing the word preached and sinnes reprooued in the congregation some hearers misapply the same as for example the minister reprooues the sinne of swearing of drunkennesse or any such sinne then some one gultie hereof doth not onely surmise but also breake forth intò this speach Now the preacher meanes me he speakes this of me he censures my facts and speaches herevpon followes spite and malice against the person of the minister and also rash censuring and condemning of his ministerie They also sinne in this kinde that apply the reproofes of sinne to the person of others as when they say now such a one is touched there is a good lesson for such a one if he would learne it yea others goe further and say now the preacher meanes such a man now he speakes against such a man but this also is rash iudgement in hearing of the word they misconceiue of the purpose of the minister for his maner is not when he standeth in the roome of God to rippe vp the secrets and liues of some particular hearers but to deliuer the will of God concerning such and such sinnes vnto all it is the power of the word not the mind of the preacher that causeth it to touch thy conscience and therefore euery one ought to apply the word vnto his own heart and not to lay it vpon others or els take it to be spoken of himselfe for his disgrace for it is to misapply the word and to iudge amisse of the preacher and this is a common sinne which is the cause why many men reape so little profit by the word preached as they doe The VIII practise of rash iudgement is when in townes and cities some persons are wrongfully reputed and taken for witches this is as common a sinne throughout the world as any of the former one man will say such a one is a witch because he in conscience is so perswaded and yet the ground of this perswasion is nothing but his bare conceit Another man saith such a one is a witch because a wise man or a wise woman hath so reported of him or her and yet this testimonie is but the testimonie of the deuill who is a lyar and the father thereof if he tell truth it is with purpose to deceiue Againe another is iudged to be a witch because comming to a mans house to borrow something and beeing denied thereof he tooks it vnkindly and thereupon gaue these or such like threatning words it had beene as good you had lent it me or I will meete with you and hereupon some one in the family fell sicke or some cattell died and other things did miscarie It is no question but witches be too rife among vs and ought to be sought out and seuerely punished and there be lawfull waies of conuincing a witch but vpon these bare presumptions to iudge any one to be a witch is an vnchristian practise of rash iudgement for why may not the hand of God befall thee in visiting some one in thy family or in the death of thy cattell as well as the annoyance of the witch after some hard speeches of another A witch therefore must first be lawfully conuinced and then iudged to be a witch and not before This thing especially Iurers ought to looke vnto els if they haue but the ordinarie discretion of common people to iudge one for a witch vpon these presumptions they may easily defile their hands with innocent blood Thus much for the sinne of rash Iudgement and the practises thereof which are condemned and forbidden in this place Now because it is so common a sinne in all places and with most men counted no sinne for the common talke in all meetings is of other men and selfeloue makes the heart glad to heare other mens faults ripped vp yea this sinne will