of him or any thinge belonging to him but with desire of his good euery way to couet signifies to haue a motion of the heart without consent of will From this then that God forbids coueting we learne that the first motion and inclination of the heart to any sin though a mā neuer yeeld to it or plot and cast about how to bring it to passe is a sin And the reasons are plaine first because God hath forbidden it as in Rom 7. Paul saith he had not known lust to be a sin but that the law saith thou shalt not lust He knew and many heathen mē that neuer heard of Gods law did confesse that the inward thoughts ioyned with consent and full purpose to doe them if occasion serued were sins but for those that did but as it were passe through the hart and stayd not there had noe place of abode yeelded to them but were shut out so soone as they entered he could neuer be perswaded that these were faults prouoked Gods wrath but that by the law he knew God had said and then he beleeued it Secondly if one examine these by that generall rule doe as you would be done by he shall see that they agree not with it For no man would be willing to haue an other man conceiue the least flying conceit or thought that might hurt him though he neuer went about to put in practise therfore also must be driuen to cōfesse that it is a sin in him to haue such thoughts towards an other 3 if we cōsider the cause it will appeare what they be They are fruits of originall sinne and proceede from naturall corruption now who can drawe a cleane thing out of an vncleane thing who can pull good fruit out of a bad tree being then effects of our naturall pollution that we receiued from Adam for if we had continued in innocencie we should haue been perfect without any such motion of the inward heart they are naught for what euer coms from sin is sin Lastly if the effects be marked they shall appeare to be euill Now Saint Iames. 1. 14. sets downe the effects of these euill thoughts motions euery man saith he is tempted when he is drawne away by his owne concupiscence and is inticed This Saint Iames shews that let one make as little accoūt of these thoughts as he please and count them small mattters yet the worke that they doe is not small for they draw on a side from beholding God they turne the heart from considering God to marking those things that he should not then when he is puld frō looking vnto God he fals to according and practising and then sin brings death So that these are like a little sparke of fire lighting vpon tinder or toe such like that if they be not quickly quēched will grow to a great flame So the danger is great that cōes from euery one of these that we so little regard for there is not the least but it hardens the hart and withdraws it frō God and maks it more vnfit to pray or heare or do any thing that is good but more easily to be drawn to any sin And therefore it is not slightly to be passed ouer So that because they breake Gods cōmandement are against the law of charitie and cāe from an euill cause bring with them such euill effects therfore the least imagination arising in the heart without any agreeing of the minde to put it in practise is sin and deserues death The vse that we should make of this is for our continuall humiliation that our nature the whole frame of our soule body is such as no minute almost goes ouer our head but some sin some euill and vaine motion or other goes through our hart ariseth frō the puddle of our flesh our nature is like some great fireband that if it be neuer so little stird sends forth many sparkes on euery side Therefore we must learne in this regard to deny ourselues to fal down before god beseeching him to heale our nature to wash and clense it more more by his holy spirit Then one hath made one good vse of the law when he is so touched with the sight of his sins as that he goes quite out of himselfe when the law hath so stopt his mouth as that he can alledg nothing in himselfe wherfore he should not be dāned but relies and casts himselfe only on the mercies of God in the merits of Christ Againe this teacheth to vse all good meanes to keepe our heart from these ill motions and hinder this firebrand from sparking First make a cournanant with our eyes to looke vpon nothing our eares to heare nothing and all our sences to admit nothing into the heart that may stirre vp and prouoke the naughtines of it Secondly take downe the flesh oftē by fasting and prayer hearing and such spirituall exercises for this is the cause why it growes so strong because we doe not set ourselues to resist it and fight against it For if we would beseech God to giue a blessing and vse all the good means that he hath appointed to kill and crucifie it it would be a good helpe to vs and we should preuaile more against it Thirdly learne to set our minde on worke alwaies with some good meditation and holy desires and thoughts for mans heart is restlesse like the watch of a clocke that while the poyses hang at it if it be not set right will goe wrong so while we liue if we doe not by grace set our heart aright towardes God and man corruption will drawe it wrong Therefore it is that many are so troubled with ill motions and continuall boyling of ill thoughts because the heart is not busied and taken vp with some good thing for if grace cease working corruption wil streight be doing Thus much for that that the barethoughts are condemned if the consenting be euill the conceiuing is so to if the proceeding were wicked the beginning is wicked also House The house is put in the first place not because the house is more deere and neere then the wife but because this iniurie in desiring the house extendeth it selfe to the husband to the wife to the children and seruants yea to the beasts also and cattle euerie one hath a part in it it is more generall then the rest in hurting therefore it is placed in the first place In that this breach is set in the first place that is hurtfull to more Wee learne that those sinnes which are iniurious to more men are more hurtfull to ones selfe and most hated of God and for this cause coueting other mens houses is set in the first ranke and in the chiefe place of it and most abhorde So in Esay the Lord pronounceth an especiall woe and curse against those that ioyne house to house that they may dwell alone in the land So in Iob. 20. he shewes
and brought low enough But God will deliuer them let one get righteousnesse and faith and the spirit of prayer though they vvere in an iron furnace vnder Paraohs tyrannie in an house of bondage let them but cry and from thence God will deliuer them So in Hesters time a wonderfull affliction it was that the day of execution was appointed when all the godly should be put to sword not one seruant of God should be left aliue But now when they could crye vnto God and had none else to goe vnto but him and him they would goe vnto and trust vpon him knowing that he could help them if he would and would also for his promise sake deliuer them Then wee see the day that was appointed to their sorrow turned to their ioy that which was thought to bring destruction vpon them brought destruction vpon their enemies and the day of their most extreame captiuitie proued to be the day of their most ioyful deliuerance that euer they had And it must needs be so for els God should loose the end of his corrections for he corrects them to make them pertakers of his holinesse But if hee should suffer them to pine away and to eat vp their hart with griefe this would not make them more holy but more sinful and therefore he saith he will not let the rod of the wicked alwayes lie on the righteous least he put forth his hand to euill noting that if the Godly should be too much afflicted they could not hold in but would turne a side to sin by courses but God will none of that for then he should misse of his intent So he speakes in another place Isa 57. 16. That he will not alwaies chide least the spirit should faile before him shewing that if he should not moderate the crosses of his Saints they would faint perish vtterly then he should be the looser As if when one goes to tame his colt for his vse he should break his backe by some meanes spoile him the master should loose by that it were no profit for him to do so So when God comes to his owne elect which are before their calling as Iob speaks wilde asse coltes vntamed vnruly he will master them and crush them make thē stoupe but he wil not breake them destroy thē and consume them for then the damage were his for he should crosse his owne purpose which is to bring them to life Therefore Gods children may be assured of comfort an happie end shall follow an vncomfortable beginning an happy deliuery shall come insteade of an vnhappy seruitude The vse of this is to teach vs neuer to faint vnder our crosses and troubles be they what they will be neuer be discouraged God is Iehouah that can help though men will not yea though all were against vs as Pharaoh the Egiptians against Israell and none would moue the hand to help yet his help is sufficient to gainesay them all For hath God deliuered vs from spirituall enemies which is the greatest miserie this is the great and hard slauery to be vnder the diuels yoke to bee in bondage to filthie lusts now hath God set vs at libertie from the yoake of the Diuell shall hee not giue ease from those men that presse our flesh hath hee remooued the tyrannie of sinne which would haue damned our soules and cannot hee giue vs refreshing from the misery of our body If God deliuer from sin death hell neuer faint as though hee could not deliuer from outward afflictions if he haue ouercome the greater the lesser shall not withstand him God did giue freedome from those that be simply euill as sinne is simply euill and the cause of all ill then t is easier to succour against those which are not in themselues and simply euill but often are turned into blessings Hath Christ washed vs from our sinne the worst and hardest enemie for all the world cannot wash away one sinne then neuer feare these lesser matters O but this makes me doubt whether I am Gods childe or not because I haue such long and fiery troubles if God loued me would he afflict me thus why then looke to these people heare they were the best nation vnder the Sunne and none so good as Israell euen then when they were thus threshed vnder Pharaos cruelty All other people were but as thornes they were the rose and other were but harlots they the Lordes spouse yet they were afflicted indeede to keepe them from running after Idolatry and so to damnation So that outward ease is no signe of Gods fauour else none should be in Gods fauour but the Sodomits and the Cananits for they had all the ease and wealth and outward prosperitie and the credit and worship of the world And before the floud Kaines children had all the beautie of the world on their side They found out Musicke and keeping of Cattle and all must bee beholding to them But that is no matter let vs keepe Gods fauour let vs feare him and pray vnto him and then our long and strong crosses shall bring long and strong comforts Secondly let vs hence learne to prepare for crosses since gods children may bee sorely afflicted else little doe wee know how they will sting vs when they doe come It is our best course therefore to get wisedome while the price is in our hands labour to get patience and to acquaint our selues with God that we may seeke to him waite for deliuerance at his hand For that makes crosses so tedious and grieuous when they hit vs on the bare whereas if wee had patience to beare them and faith to emptie our harts by prayer in Gods bosome they would be easie Nothing makes crosses burdensome but when they meete with an heart in which remaines some sinne vnrepented or some passion vnsubdued But if with faith and patience yeeld our selues vnto Gods will wee should be as quiet as lambes as Christ was as a sheepe before her shearer dumbe answered not a word So Paul in the Acts when they perswaded him not to goe to Ierusalem what doe you weping and greeuing mine hart I am readie to dye for Christs sake at Ierusalem he could be content to giue his skinne to be whipt and his bodie to be imprisoned yea and his life also to be kild for Christs sake nothing could be to deare or to much to bestow on him Prepare therefore for crosses and we shall be able to beare them But if wee goe on in a fooles paradice and think indeed this world is a vale of teares to others but to mee it shal be a place of pleasure they must haue trouble but I must haue ease then when insteed of ioy we finde griefe that wee looked not for and we dreamed of creadit but there comes nothing but contempt wee imagined that God should lift vs vp higher and higher and he casts vs downe lower and lower this casts one into
knew not God nor cared not for the sabboth came with wares to Ierusalem on the sabboth hee shut the gates against them and tolde them that if they did so any more hee would laie hands vpon them And there is great reason why one should bee carefull of those of other congregations and of other places for if wee haue the true loue of God in vs it will grieue vs to the hart to see gods name dishonoured and his lawes broken of any one whosoeuer and therefore so much as in him lies hee stop all such practises who euer they bee that doe them Also euerie man is bound to loue his enemie yea his enemies beast and if hee see his enemies beast vnder his burden hee must help him vp if one must help a mans oxe or asse if hee bee burdened much more his soule that is burdened with the sinne that will kill it if it bee not taken off No man is so sauage that if hee see a blinde man running into a well wherein hee may bee drowned will say let him goe I care not hee is none of my family nor of my friends though hee bee not mercie is to bee shewed to all and nature in such a case will teach one to runne and call to him and hinder him by what meanes he can So for the soule much more if wee see a person who is in truth blinded through ignorance and knowes not the danger about to cast himselfe into the pit of hell mercie will moue him that hath any true mercie to seeke to reclaime him And then in regard of the good of the whole congregation one must hinder strangers from giuing such ill examples for though it seeme at first a small thing to suffer a stranger let him doe what hee list it pertaines not to vs yet it is dangerous for our nature is so subiect to infection and we so easilie drawne to euill that if one suffer a stranger at length his children and seruants will learne and come after to doe the same things so that for our owne sakes wee must be diligent to cut of occasions and warilie preuent danger for one house on fire may burne the whole towne and if a stranger would buy an house in the towne and then be so foolish to set it on fire men would not let him alone for feare it should also catch their houses and so in truth if the fire of sinne kindle in the heart practise of a stranger we seeke not to quench suppresse it it will not tarrie there long it will catch some in the congregation and set them a burning to Therfore in loue to Gods glorie to our brothers soule and to our selues and those that bee neere vnto vs we must labour by what meanes wee can to hinder euen a stranger from breaking the sabboth now if one must hinder strangers how much more such as bee borne and dwell in the same place our neighbours children or seruants if wee see such prophaning the sabboth we should much more hinder them by admonition and reproofe but especiallie if we see them run to things that be simply euill and in their owne nature at all times vnlawfull therefore for men that be of some account note in a congregation in a towne to come among headdie youths and see them violenly carried to dauncing to gaming or any such lewdenesse on the sabboth especially and let them goe on without any rebuke or exhortation neuer tell them of it neuer dehort them from it this shewes that there is but a little loue of God in none of the parties soules and that they haue little regard of themselues and their owne families But in truth this is the cause that makes wickednesse grow so fast and sinne get vp with an high hand and youth grow to such impudent and shamelesse boldnesse because the minister fights alone against sinne None else will open his mouth to speake against it or discountenance it he that would not stand by and see the Oxe fall into the ditch but he would help him out will looke on while the children runne headlong towards hell and say not a word to reclaime them This remisenesse of men that are of some estimatiō in the town makes proud youthes oft times so audacious to set themselues openly against the ministers doctrine and as it were by their practise in the heat of lust to contrary him euen when he is reprouing any sinne when the doctrine is yet hot and the sound of his voice is scarce gone out of their eares then to runne openly to gainesay that which was taught in the church so soone as they come out of the church This strength of impietie proceedes hence I say that the minister hath no help none hath a zeale of Gods glory so that he is grieued at his dishonour none hath so much charitie and compassion ouer their neighbours as that they seeke to pull them out of the daunger of hell fire for if but two or three or some more of the auncient men that haue some authoritie and sway in the congregation would ioyne their hands with the minister and set in with their priuate rebukes and reprofes to make his publique reprofes forcible younger people would be more ashamed of sinne and learne to behaue themselues more soberly then in publique as it were to bid battaile to the publique doctrine of the minister Therfore this slacknesse and coldnesse is much to be reproued Then secondly this is for the encouragement of such as doe desire to help others out of this or any other sinne they may boldly with a good hart and conscience rebuke a sabboth breaker wheras they will object why what is that to you if I sinne my selfe I must perish my selfe what haue you to doe to meddle yes they haue to doe to meddle they haue to loue thē they haue to loue the congregation and to loue Gods glory therfore as much as they can to disgrace sinne for though sinners begin to set sinne a foote yet if some godly wise man will encounter it with a sound admonition and sharp rebuke that will dash and disgrace it as much as the practise of sinners will support it so that it cannot get an head so soone Therefore because they be men that sinne and it is Gods law that is broken and the whole congregation that is infected poysoned he that hath that affection he should to any of these hath to doe to vse a preseruatiue against this poison and to stand for Gods commandements and the saluation of man let wicked sinners while they will accuse them to be busie bodies that is no matter better displease man by good then God by euill It followes For in sixe daies the Lord made heauen and earth the sea c. and rested the seauenth day BEcause this commandement is much oppugned by the examples of great men because almost all men breake it therefore it is confirmed from the
were the most honourable and wise in the world The vse of this is to consute those wretched and miserable children that take occasion to be vndutifull because their parents be poore and low and in disgrace and small account among men But be they so then the childe ought so much the more to honour them or else he addes afflication to afflication Therefore so farre should he be from contemning his parents because they be low and afflicted as that he should reuerence them and honour them the more that he may be a comfort and reliefe vnto them in their trouble For for the child to honour his parents when all the world honours them and hath them in account and to be dutifull then when they can eyther reward him if he be dutifull or punish him for his vndutifulnesse is no triall of his honestie and obedience to God For then it may be he doth it ether vpon constraint because he dare do no otherwise or of a base minde because he loues and gapes after his fathers wealth more then for conscience to Gods commaundement But then the obedience is most sound and acceptable to God when there be fewest worldly meanes to prouoke one vnto it So for the wife or seruant to say O had I an husband or master of such great account of such gifts and wisedome that could promote and reward me then I could frame to obedience Nay for he that is not faithfull in the least will not be faithfull in the most And God accounts not of that obediēnce or reuerence which proceeds not frō conscience of his commandement but from hope of some outward reward Therefore it is our dutie not so much to trouble our selues in enquiring what heads other haue as to labour to make best of our owne For this in the naturall bodie we see that if one haue an head full of infirmities and subiect to diseases he will not therefore knocke it against the walles and contemne it but he thinks this is my head that God hath giuen me and therfore I must not make it worse by ill vsage but striue to make it better by all means I can O but say they other children haue better parents that be more carefull of them But let such turne backe a little and looke to themselues and examine their owne stuffe other you say haue better parents true But looke to your selfe a little and thinke on the other side haue not other parents also better children more duetifull and obedient and more vertuous euerie way then you be Put these two together now and then the mouth will soone be stopped So the wife other husbandes are more kinde and louing and be better to their wiues But if you stand so much in examining his goodnesse by other mens you will driue him to trie your goodnesse with other women Be not there many wiues more subiect to their husbands more quiet and meeke and that goe farre beyond your selfe in many graces So that in such obiections let inferiours couch these two one with the other and looke to their owne faults as well as to anothers and they shall not finde great cause to complayne O but he sayles in doing his dutie to me but God failes not in commaunding you to doe your duetie to him This is the point be you a Christian or an hypocrite If you bee a Christian then GODS commaundement must be the rule of your obedience and not the dealing of others to you Therefore this doth iustly reprooue their audacious boldnesse and shamelesse impudence that if their parents growe olde or impotent or poore then they thinke they may take libertie to caff of the yoake of subiection and to grow stubborne as who should say that age and pouertie of such like things could cut of the nature of a parent and take away the authoritie of a superiour that outward things should haue the chiefe account and Gods commaundement be least of all regarded This likewise may serue for some comfort to these gouernours that are in a poorer or lower condition that God hath challenged vnto them as much honour in their place as to the greatest prince in the world For the poore mans wife is as much bound by God to honour her husband as the Queene to honour the king And the meanest parents and maisters are as much to be acounted of in their families as if they had all the welth and honour in the world Therefore they should beare their pouertie so much the more patiently Because no pouertie or lownesse of their estate can giue licence to the inferiours to account anie whit the worse of them and if the inferiours doe for this cause despise them they sinne against God doe iniurie vnto them and GOD will be reuenged of them accordingly So much for that God bids the inferiour to honour his superiour And the child his father howsoeuer matters stand in other respects Honour The duties of the naturall childe commanded in this word are comprehended vnder these three heades First reuerence Secondly obedience Thirdly thankefulnesse for the first For reuerence Children are commaunded to reuerence their parents Now this reuerence must be both inward and outward In the heart and behauiour of the bodie For if the outwarde begin not at the heart it is hypoctiticall and therefore not pleasing to God And if one pretende the inward reuerence and shew it not outwardly this is but dissembling and falsehood for it cannot be within but it will shew it selfe without So that it must be both inward in heart and outward in cariage of ones bodie The inward is commanded Leuit. 9. 19. 3. Yee shall feare euerie man his father and mother and keepe my Sabboths In those words GOD commandes the substance of the whole lawe both in the first and second table and for the second table he begins with the first cōmandemēt Feare euery man his mo ther. One would haue thought he should haue begun with the father but though more be due vnto him yet because it is a greater not of truth to performe it to the mother because her infirmities whereto shee is more subiect make her more subiect to contempt and for her indulgencie commonlie the mother doth lesse exact this at her childs hand therefore God doth beginne there where obedience is best tried and faith Feare thy Mother and thy father and then for the first table he sets downe the last commandement of it Keepe my sabboths and whosoeuer is carefull in the first table conscionablie to keepe the sabboth and for the second to keepe the fifth commandement in dutie to superiours he shall be sure to holde out in all the other cōmandements so that reuerence of the heart is required of children The second branch of reuerence is in the outward behauiour as in bowing to them in standing bare and putting of before them in an humble and lowly countenance and behauiour when one speakes vnto them And this the example of
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
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
doing the good that else we might The second breach of this sort is enuie a bitter affection for the preheminence of an other aboue our selfe an hatred of our brother for something that he hath which we would haue but cannot Thus the diuell was a murtherer from the beginning in that he carried such an enuie to our first parents by reason of their good estate as he neuer rested till he brought them to as bad case almost as himselfe Thus also Caine brued enuie so long in his heart till he practised the slaughter of his brother with his hands For he carried such a malice to him in his heart that he could not afford him a good word or countenance but what was the matter why his brother was liked of God and better accepted then he but what fault had he done This was all God loued him better and well he was worthie for he was more holy and vpright but indeede a proud heart thinkes all is lost that comes not to him selfe So Iosephs brethren they carried a dogged affection against him and gaue him all churlish lookes words and entreatie And how had Ioseph offended them what wrong had he done what euill had he spoke or practised surely none But he behaued himselfe so well and honestly that his father did esteeme of him and loue him better then any of them And therefore they take it in high scorne that any should be preferd before them in their fathers fauour But he had deserued it that is all one they cannot endure that their father should loue any better then them and therefore they will make him away he shall not liue Now how wicked a sinne this is it appeares if we consider of the causes of the same and the effect The causes are pride and aboundance of selfeloue but exceeding want of true loue for loue enuies not but selfeloue and pride would haue all themselues and they thinke that they are wronged if another haue any thing more then themselues Then the effect that it brings after it is murther if it be possible as in the former examples and the Pharises who when they began to beare a grudge against Christ because he had better gifts and more account among the people then themselues and then were not well till they had nayled him to the crosse This man also is a twofold murtherer and kils after a double sort For first he hates his brother whom he ought to loue so much the more for as God doth giue more graces to euerie one and so shewes his loue more vnto him so is it our duetie both to be contented with Gods dealings as also to shew our loue and kindnesse the more because God shewes his but now hates him for this cause and he he that hates his brother in his heart is a man-slayer Secondly he he is a murtherer of himselfe to for enuie is the rotting of the bones he eates vp his owne heart and impaires his owne strength And therefore as the glutton and drunkard is a murtherer because he weakens himselfe and hurts his bodie by excesse so be these also that by this cursed affection drie vp their owne blood and consume their owne bodie So Caine set his crueltie on worke first in his owne bodie and was vnnaturall against himself and after against his brother first by grudging and repining he made himselfe sicke disfigured his countenance and made him looke pale and wanne his face was cast downe his marrow began to consume and rot and then he fell to take his brothers bloode for a medicine to ease his payne An enuious person then is guiltie of murther two waies First for hating his brother whom he ought to loue as himselfe Secondly by entertayning such a fretting and canker that consumes his owne bodie which he ought to preserue Now the way to keepe out this monster is to get store of charitie in our hearts and then we are fenced and armed against repining at an others good When shall you haue a louing mother that will grudge at her childs beautie or wealth or good name when will she think her child doth to well and be sorie because he is in to good an estate nay neuer and why because she loues it and that is a buckler against all enuie Soe much for the inwarde breaches of this commaundement The outward follow And first by gesture by any vnhappie froward action or behauiour done to despite grieue or anger our brother As Christ condemnes the saying of Racha which is not a word signifying any ill name or reprochfull tearme but a cutted answere ioyned with a contemptuous and scornefull behauiour to disgrace our brother As if one should say what you sir come vp geape or such like when the vntoward and disdainefull gesture to grieue our brother makes it a finne And so the wicked persons first practised murther against Steuen in their gesture for they gnashed their teeth at him And so Luke 16. Christ had spoken against couetousnesse and then the Pharises and so many as were couetous snuffed at him they will haue him know they scorne to be controlde of him and therefore they make but a puffe of him and his sermon And so Iacob was driuen away from Laban by his euill hard countenance and cariage of himselfe for he could not looke vpon him in peace as at other times but his countenance was sowre and lowring as Iacob saies to his wiues And therefore he could tarrie with him no longer And this is so much the worse if it be in an inferiour towards a superiour as if the child or the wife shall sharpen their face and looke frouningly and maliciously vpon their parents or husbands this is a great offence and how euer they may count it a small matter yet those against whom it is done feel what griefe it brings and that they could with more ease suffer a blow of an other then such a dogged looke there First then heere we are forbidden to be bolde to grieue others by carying our selues in countenance or behauiour rudely and vngraciously towards them Secondly in word by prouoking tearmes as Christ Mat. 5. with hell fire And Paule 1. Cor. 6. Rankes them in the number of adulterers buggerers and such like filthie persons and saith that no rayler shall enter into the kingdome of heauen And Christ saith One shall giue an account for euerie idle word Then if God be so iust a Iudge that he will not beare with idle and fruitlesse speches that are scattred in the earth to no purpose how do they thinke to speed that haue not only aboundance of wast words but their mouthes also are full of cursing and bitternesse vpon euerie small occasion if they be crost but in the smallest matters and a little â—ogged their mouth runnes ouer with all vilde rayling and cursed speaking such as it is not meet to name them among Christians Those therefore that finde themselues guiltie of this that
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
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