that with a true hart is willing to be taught and to confound also and condemne and leaue without excuse before Gods judgement seat such as will not yeeld to playne and strong reasons drawne out of the word of God but continue obstinate in their false conceits But because the point may be more plaine and manifest it is good to answere some of their objections whereby they would ouerturne this plaine truth Now the grand obiection is because we keep not the same sabboth that the Iewes did but the day is altered therefore they say we must keepe none This is their argument of so great waight but how foolish it shall appeare easily if we examine it a little more narrowly For though we keepe not the selfe same day that they did yet we haue the same commandement authoritie for our day that that they had for theirs Therfore this day that we keepe is called the Lords day in Reuel 1. Where Iohn saith He was in the spirit vpon the Lords day Afore it was called the day of rest because God rested on it from the work of creation but now it is called the Lords day because Christ Jesus instituted it as a speciall memoriall of his resurrection perfecting of the work of our redemption For the Apostles by the authoritie of that spirit which alwaies assisted them in their ministeriall office did alter the day themselues kept ordained it to be kept in all the churches As may appeare 1. Cor. 16. 1. Where he saith The first day of the weeke when yee meet together c. Where the Apostle shewes that the congregations of Christ were wont on the first day of the weeke to meet together for the performance of all holy duties of the number whereof collection for the poore was one because of the manifold persecutions wherwith in the primatiue church they were more afflicted and had neede of continuall reliefe This was the first day of the Iewish weeke our Lords day So also in the Acts. Paul himself kept this day which he spent in preaching till midnight and after administred the sacramēt in which two exercises he cōtinued till the dawning of the day So that the keeping of this day was instituted by God in the ministrie of the Apostles and kept by them and the churches in their time therfore as strongly commands vs as the Iewes and is of no lesse force now then before Then secondly the reason of the chaunge and of our keeping this day is no lesse then of their keeping that day For when the creation of the world was the greatest work that euer was done then the memoriall of that was chiefely to be regarded But now that a greater more excellent work was done namely the redemption of the world it was reason that the greatest work should carry the credit of the day They rested the seauenth day because on that God rested from the work of creation wee this eight day because in it Christ rise againe from the work of our redemption which being a greater work caused a chaunge of the day Sith then the day was not chaūged without good warrant and strong reason that alteration and varying of the day detracts nothing from the truth and force of the commandement And wheras they say that the church may at their pleasure alter it that is not so for ther can neuer be an authority greter then the authority of the Apostles nor a cause greater then the resurrection of Christ and the redemption of the church and therefore neither can the day be chaunged for to make a new day where no such warrant did allow nor no cause occasion it were to take more vpon them then is fit For if the Iewes in former times were bound to keepe it holy hauing onely the creation of the world to think vpon and to remēber by the celebrating of their seauenth day then how much more are we bound to this reuerence and a greater sith besids this benefit of our making we haue a greater of our redeeming by the bloud and death of Christ added vnto it so that any one of the two ought to sanctifie it more rather then to cast it of all together and to be so much the more carefull to giue this day wholy to God by how much he hath shewed a greate mercie to vs so that we should neuer speake or think of this chaunge but we should also call to minde this great benefit which was the cause of it If Adam had cause to spend a day in praysing God for his creation then wee haue greater cause seeth besides that we haue also the redemption to bee thankefull for And if this bee a good argument wee keepe not the selfe same day that the Iewes did therefore the dutie is abollished and wee are bound to keepe none then by the same reason one might conclude thus you see wee haue not the same sacraments for the outward seales that the Iewes had for they had circumcision and they had the pascall Lambe what tell you mee of the consecrate water and of the bread and wine hallowed the Iewes had no such matter sith these signes be altered I think it was but a ceremonie and wee neede not regard baptisme the supper this were no good argument in this case for though the shadowes bee other yet the substance bee the same Christ Iesus is signified by our bread and wine as well as by their Lambe and our baptisme is the sacrament of regeneration as well as their circumcision Therefore wee should not despise them but so much the more bee carefull to prepare our selues for them because the seruice is more easie the promises more lightsome If then it will not hold that we haue no sacraments because the outward seales bee altered then it is as weake a consequence that wee haue no seauenth day to bee sanctified because the day is altered and wee keepe not the same that they did So that no proofe can be gathered from the varying of the daie that the dutie is abolished because the authoritie is as strong the reason as good and the same reason doth not hold in other things Againe they object that to a christian euery day is a sabboth day and therefore wee should not restraine it to one day more then another but the answere to this is that it is most false for God doth not require neither is a christian able to keep euery day a sabboth day so long as they remain on earth indeede in heauen hee shall keepe a continuall sabboth vnto the Lord but now so long as wee liue there is as much difference betwixt the sabboth day and otheir daies as betwixt the consecrate bread wee receiue at the Lords table and the common bread wee receiue at our owne table This is true that euery one must serue God on the sixe daies and all his life long but on the seauenth day wee must not onely serue God
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
prayer as in deede they shall which neuer hope that god will looke any whit the more fauourablie vpon them for a lawfull and a just oath but if God will punish vaine swearers he will reward good swearing and those that vse it aright as a curse is denounced against the foolish and idle abusing of it so the reuerent and conscionable vse of it must haue a promise of blessing annexed to it also But for want of knowledge and faith in this point we want the fruit of it wheras a christian swearing for conscience sake and in obedience to Gods commandement may lay vpon an oath among his best seruices and accounts and treasure it vp as a precious jewell that shall bring an excellent reward with it for God wil not forget those that sanctifie his name and one cannot doe that more then in an holy and reuerent swearing by it Now that one may sweare lawfully these rules must be obserued both for the persons either thing making or taking FOr the person making this must be knowne obserued that he must bee a christian for no vnregenerate man can sweare lawfullie And therfore S. Paul swearing saith I call God to witnesse why but so may an vnregenerate man and his oath be worth nothing therfore hee ads whome I serue in my spirit shewing that he that will comfortablie take the name of god in his mouth to sweare must sanctifie him in his hart and serue him in his spirit or else hee doth take the name of God in vaine he doth not glorisie him at all for an ill tree saith Christ cannot bring forth good fruit and though others may haue good by that which he shall doe yet it can bring no good or comfort to himselfe nay it is an ill work in him as the preaching of Iudas and casting out diuells and other works which he through christs commission was able to doe were wicked things in him and so farre from doing good to him and yelding him any comfort in time of his afflicted conscience that they rather were torments and as hell fire in his bosome to vex and terrifie him that had made so faire a shew when in trueth he had so soule an hart So if an vnregenerate man take an oath though it be most true yet he sinnes and dishonours God in thus swearing because whatsoeuer is not of faith is sinne now he hath no faith nor neuer lookes to Gods commandement or glorie in his oath therefore the man must be good sanctified by Gods spirit and by faith able to looke to the commandement promise being truely conuerted vnto God Therefore whosoeuer hath taken an oath before his calling how euer in it selfe lawfull yet he must be humbled for the doing of it because it was a sinne in him being voide of faith wanting a good conscience and all true reuerence of the magestie for these things can neuer be wrought but by the work of Gods spirit conuerting and regenerating therefore in time of ones vnregeneracie he tooke Gods name in his mouth when there was no feare of him in his hart and to the impure all things are impure This must be obserued in the maker Now in him that takes an oath this is requisite without which an oath cannot be lawfull that he require it and be willing to accept it for if the partie vnto whome one sweares doe not desire nor will not receiue an oath then the oath is a wicked oath and therefore many men are to be reproued that in common buying and selling are so readie to sweare as that though no man be willing they should sweare ye rather is grieued and troubled at it yet euerie thing of neuer so light moment must haue the confirmation of an oath joyned vnto it But what get they that will make a trade of swearing surely this that they grow to be suspected of vnfaithfulnesse and when they be so lauish of Gods name both their owne harts grow lesse to reuerence it and others will not beleeue them but the more suspect them the more they think to remoue all suspicion for a godly man and one that hath any true fidelitie in him sets more by the name of God then to pawne it vpon euerie smal occasion and therfore those may be justly thought most deceitfull towards men that be most prophane to God and he that cares not to dishonour God will neuer make any great bones of cousening his neighbour These rules are for the persons Now for the thing it selfe First it must be true that is sworne that is the thing which we confirme by taking the name of God in our mouthes must not onely be true in it selfe but it must also be a knowne trueth of which he that sweares hath some certaintie his conscience must not doubt of the trueth of it if he doe he sets to light by Gods name So Ierem. 4. 2. He requires that one must sweare in truth and in judgement if one will come to auer and affirme a thing with an oath he must be able to say I sweare nothing but that which vpon sound ground good proofe I know to be true I am sure of it and haue in mine owne hart just warrant for that which I speake else if one will come vpon euery light conjecture and slender opinion to binde a thing by the name of God though it fall out to be so yet he hath profaned Gods name and taken it vp with a vaine and vnreuerent affection in that he is so rash as to venture so easily and suddenly vpon so great and waightie a thing Secondly an oath must not be tendred in light and small matters but in things of moment and importance though the matter be true and in our knowledge such as we may safely testifie the trueth of it yet if it be but a trifle and such a thing as if we be not credited it is not worth an oath in such case a man must rather be content not to be credited then to call Gods name to witnesse When Moses was the judge he appointed inferiour officers to be conuersant in smaller matters and onely the greater and waightier causes were brought to him to heare and decide now then if it were not fit for Moses to be called to the ending and making vp of euerie light and idle controuersie much lesse is it fit for vs to debase GOD so much as to bring him in vpon euerie trifle We would count it a verie vnmannerly thing if one should goe to the Lord chiefe justice or some high officer about a sheafe of corne or cock of hay and no man could serue his turne but some great officer in high place to haue the hearing of these toyes and if it be to much disgracing of a noble mans dignitie to call him foorth about euery such thing of no waight much more profanenesse is it towards God and shewes an hart nothing touched with the greatnesse of his magestie to vrge
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
would not in his heart iudge this an vncharitable thing that because his neighbour should see I know not what weak probability or rather surmises that had no probabilitie in them of some fault therefore he should presently thinke and conclude that it was euen so and beare such an opinion of him as of a trangressor in that kind what euer fault it be and so giue his name such a wound in his conscience by this deeming as could hardly be healed againe no man would count this good dealing to himselfe and therefore euerie man must looke to himselfe that he doe not build a suspicion against his neighbour vpon weake and idle props neuer thinke ill of one till he hath deserued and giuen sufficient cause of it But now this must be known by the way that though loue wil not allow suspicion yet it doth not thrust out discretion it iudgeth not rashly but it iudgeth iustly it is not so sharpe sighted as to see a little moath where none is nor so purblind but it can discerne a beame therefore rashnesse must be condemned and auoyded but there is an holy wisdome to be had as not to misdeeme without sufficient warrant so when there is euident proofe and plaine appearance of a sinne to take notice of it to which must be obserued against many men that by this doctrine and indeede wresting it as euill men doe all scripture take occasion to thrust admonition out of dores and thinke all men should be blinde because God will haue all men charitable For so when they haue broken forth openly into grosse signes of wickednesse and all their life shewes them to be prophane vngodly couetous and deceitfull and without the feare of God come now and admonish that certainly they be wicked persons and haue no true faith nor repentance presently you shall haue this first defence Oh GOD knowes myne heart you must not iudge you must not scearch into a mans heart But a christian must iudge wisely though not rashly he may iudge by the fruit though not by the sap if ones wickednesse be hidden then God would not haue men censure but if it breake forth he would haue men take heede and reproue also As for example if one see a man that delights in ill companie is neuer wel and as he would be but when he is among drunkards and swearers and blasphemers and such like vermine one may iustly and vpon good ground without any sinne suspect such an one and say suerely this man is a bad fellowe such as his mates are such is he for surely good men would be glad of the societie of good men and lambs will reioyce to be with lambes and now he that doth take all his pleasure to be among vngodly persons he hath pronounced sentēce against himselfe like company like man that keepes the companie So if one heare any vomite out filthie and vnchast speeches his tongue be full of vncleannesse his mouth is neuer emptie of lewd and lustfull words now this is an infallible note and sure brand of a filthie vnchast vncleane person for out of the aboundance of the heart the mouth speakes looke what ware comes into the shop such is surely kept in the warehouse and he that thinks thus of such a person doth him no wrong at all So others haue a good hope and a good faith they hope to be saued as well as the best if one will beleeue them and if you will not beleeue them they take as a great iniurie done to them But what reason can they giue of their hope what sound cause can they alledge why they should be saued rather then Iudas not goe to hell as well as Cayne surely for a reason they can yeeld no reason of their faith they be not learned but they haue a good heart and a good hope that God will saue them Nay they neither haue good heart nor good hope for a good hope is alwaies vpheld by good reasons and a strong faith by strong grounds out of Gods word else a man may talke of hope and faith and a good heart and be farre enough from any least he can shew vpon what ground he builds his hope it is but presumption and when sinne and death shall encounter such an one he shall fall away without any strength at all So for the Sacrament it is common custome of men a day or two before they come to the communion to wrap vp many reckonings and foule matters among themselues and to rake vp the coles of their malice vnder the ashes so closely as that one would hope there were no sparke left to kindle contention againe But a day or two after they be as craftie as brawling as full of cousening deceitfulnesse as euer before then one may boldly say you haue polluted the holy Sacrament you haue defiled the table of the lord you came to it without faith or repentance oh but you must not iudge Yes now the case is so cleare a mā may iudge for certainly if one come with repentance to the Sacrament he shall go with repentance from the Sacrament if one come a good man thether it will make him better then he was for God will alwaies keepe his promise and if one come as he commaunds he shall finde his sinne killed and he would not haue falne to his olde course so soone again nor returned to his filthie vomit if he had fed of the holy and pure bread of life Iesus Christ with an heart purged by faith and repentance And therefore though no man must suspect without good ground yet a man where there is iust cause ought to pronounce iust iudgement Thus much for the first which is the most secrete and inwarde breach of this commaundement Now the outward followes which is eyther without speech or with speech Without speech eyther by gesture or silence By gesture when one carries himselfe reprochfully to his brother and vseth such a kinde of behauiour as tends to vilifie mocke and disgrace him This Psalme 22. is condemned by a prophecie of Christ Iesus That they nodded their heads at him and made mowes as indeed they did after and this was as great an indignitie and doth oft times as much disgrace one and make him contemptible in the eyes of the beholders as if one should rayle vpon him with vilde and slaundrous words This then is a wrong to ones name though one doe not slaunder and rayle yet if he vse his hand or his tongue or heade or any part of his bodie in such a cariage and gesture as doth tende to mocke his neighbour he sinnes against his name and credit The next kind is by silence when one houlds his peace when he heares his neighbour slaundred he stands by and can testifie of his own knowledge that the thinges spoken be false and lying and yet either in flatterie or feare of displeasing lets all alone and doth not speake that he knowes to defend
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
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
sacraments are for he was commanded of God how to make it of what figure in what place to what vse So for the Cherubins God appointed them likewise to signifie that God had his wings as it were spred out that whosoeuer would come to him in the Church should haue protection and shelter from him at all tymes But this makes nothing for making of idolls to worship god by them For because Solomon made an image at Gods appointment therfore may we make one at the idols appointment and if Moses set vp a brasen serpent by Gods direction may we by the direction of flesh and bloud that follows not But for that very serpent that God had commanded to be set vp when men would looke on it with to great a reuerence and had it into great request and honour Hezekiah was so bold as to pull it downe and grinde it to powder and this is writtē as a thing of commendations in him We must make no images to our selues then but if God bid vs then we may for then we make them to God and then if God say who required these things at your hands we may answere with comfort thou didst O Lord. Sith then the worshipping of images is the worshiping of idols as it is said in the Psalme afore named 136. For he that doth Gods work he worships God and he that doth the diuels work he worships the diuell and sith all idols be condemned in gods seruice because they haue no warrant from God nor he hath not appointed any signification of them This serues for the reprouing of all those that haue bowed downe vnto them kissed them or vsed any homage vnto them For in Isai 66. 3. He sets downe this as a note of an vnregenerate man to blesse an idoll one need goe no further for the note of a wicked sinner then if he blesse an idoll For by worshipping it in this commandement he meanes not to account it as God but to think that by any reuerence done before the idoll one shall get some help that this shall be a meanes of good to doe this is spiritual whordome For so in Isai 42. 8. He saith I am the Lord I will not giue my glory to an other One had better therfore dye the death then vse any bodily gesture of reuerence to an idoll And this the three Children knew full well in Daniell For when the King commanded them on paine of death to fall downe he did not binde their soules but onely their bodies yet they would not one would think they might haue done that and done it in their harts to God but they knew that if they had defiled their bodie vvith the least bow it would haue drawne Gods curse vpon their soule and bodie and therefore they durst not doe it Therfore sith this is spirituall whordom those that haue done it must repent for it and know that they haue infected their soules with a damnable sinne for which if they doe not throughly repent it is said that when times occasion shall serue they will fall to it as freshly as euer before for then it is not the feare of God that hath repressed it but the positiue law doth a little restrain it which if it be remoued their lust will breake foorth as much as euer before as it vvas seene by the Israelits in the wildernesse therefore we must be truely humbled for it and labour for assurance of pardon And though men will say they did it with a good intent in good meaning and in loue to Christ yet all these excuses will not serue the turne It were an ill excuse in a wife to say she loued her husband exceedingly and therefore in his absence she must haue others to see them and looke on them and to embrace them and all this for loue to her husband the husband would scarce think well of this loue yea it would be abhominable vnto him And it is much worse to kisse an idoll and bow downe to it and then say it was for loue to Christ An other vse of this is that we must labour to get the true and sound knowledge of God out of his word and a feruent loue of him for till then a man is in daunger to fall to idolatry But if one see Christ in his word and know his spirituall properties then they shall say as the church in Hosea 14. What haue we to doe any more with Idoles we haue hard God and seene God For then we shall see better and more excellent things in him then can be found in any image but till this we are not well fenced against idolatrie as in the naturall mariage the wife is sure from adultrie if she loue her husband but till then she lies open to adulterers so betwixt christ and vs then are we safe from idols when we haue gotten a feruent loue of Christ Many will boldly say what bow downe to an idoll kneele to a stocke or a stone sure I shall neuer doe it but as good as you haue done it but what cause or what reason haue you to thinke you shall not haue you seene Christ Iesus discribed in his word haue you seene him receiued his bodie blood in the sacrament if one haue seene his excellent beautie in these meanes he shall abhor an idoll as an vgly thing and if ones soule loue Christ and seeke after him in these meanes he will neuer fall to this filthinesse but loth and detest it but else hee is in continuall daunger to fall to spirituall whordome what euer he can say now when the times doe not serue Thus much for the grosse and direct breach of this commaundement by making an image to represent god which is impious or to help one in his worship which is idolatrous The second breach of this is superstition when one doth not goe to stockes stones but vseth those waies and inuentions in worshipping God which are not commaunded of God in his word but bee the appointment of men for Mat. 15. 9. Christ saith that they worship him in vaine teaching for doctrines mens precepts If it haue no further beginning then mans braine God will giue no blessing to it yea hee sends a curse vpon it for cursed is hee that ads any thing to Gods booke God will add so much to his plagues And the reason is because he makes himselfe wiser or better then God For if God be perfectly wise then he knew best what worship would please him and if hee be perfectly good then he would reueale vnto vs what euer hee knew fit for vs to practise Againe it is a great iniurie offred to God when we will let his deadly enimies haue the ordering and appointing of his seruice rather then himselfe A king would thinke it a great indignitie that his seruants would not serue him after his direction but some base fellow that were a professed enemie should set downe what meats he must
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
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
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
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