a body Then though we be not like Phauorinus who maruailed at nothing in the world besides man at nothing in man besides his minde p Ps 139. 14. for wonderfull are thy workes O God q Ps 104. 24. in wisdome hast thou made them all yet as most astonished at this worke which is as Gods text and all other creatures commentaries vpon it wee say who is like vnto thee O Lord none can doe as thou doest But say Images are books and say further that they are seene and allowed and that they come forth cum gratia priuilegio yet books serue onely to be reade if they be kneeled vnto and worshipped if we vow vnto them or bow vnto them then are they made Idols and why shall they not then bee broken in peeces And indeed so prone we are to idolatry that our nature is occupied and fixed on those things which lie before our eyes rather then on those which are not seene and then our inward wits bee most feruent when our outward senses bee least troubled and therefore let true religion labour as much to take away these blockish books which are so much abused and which doe so much steale away our hearts as Papistry tooke paine to pull away English books and thrusting on Christians for a benefit which the r Esay 28. 11. Lord laid on the Iewes for a punishment to ouershadow with mists and darknes the sunshine of the word making it appeare like sack-cloth which seene read and preached is able to carue the true image of God in our hearts I speake not this as though images and pictures might not be made to represent man or any other creature but we must not make them to our selues or set them vp for any deuotion to worship God by them The beginning of Images was nimius amor amicorum nimius timor tirannorum too much loue of friends and so Ninus King of Assyria some 2055 yeares before Christs incarnation caused the image of his disceased father Belus to be drawne thereby to keepe his countenance better in remembrance so Xenophanes among the Egyptians after his sonne was dead caused his image to be made for his comfort and so farre the image is tollerable But when that which at first was taken only for solace grew at length vnto holynes and the seruants thorough flattery adorned it with garlands and in continuance of time worshipped it as God then was neither it nor the like sufferable but to be plucked downe as u 2. Kin. 18. 4. Ezechias to his great commendation broke in peeces the brasen serpent though it were commanded to be set vp by God when the people burnt Incense vnto it God is the Lord that is his name x Esa 42. 8 his glory he will not giue to another nor his prayse to grauen images and this brings me into the second part of my subdiuision to wit we must not be liberall of another bodyes goods in giuing Gods glory to others Thou shalt not bow downe to them nor worship them they must neither haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the greatest nor the least honour we must neither â—ow the body nor bend the soule vnto them In Elyas time God acknowledged none for his but y 1. Kin. 19. 18. they which bowed not the knee to Baall and did not kisse him with their mouthes z 2. Kin. 5. 18. Naaman confesseth this a fault that he should bow himselfe in the house of Rymmon and cryes God mercy for that hee shall fall into it a Dan. 3. 18 The three children Sidrach Misach and Abednego will not vse any reuerence with bodily gesture in falling downe and worshipping the golden image which Nabucadnezzar set vp The image of a Prince is then honoured when his person is absent but a man doth not turne to and worship the image in presence of the Prince Now God filleth all places and wee may say of euery place as Iacob of Bethell b Gen. 28. 16. Surely the Lord is in this place and therefore let his image alone The workeman is euer better then the worke as c Heb. 3. 3. hee that buildeth the house hath more honour then the house now d Psa 13. 5. 15â— the images of the â—eathen are siluer and gold euen the worke of mens handes e Baâ— 6. 45. Carpenters and Golde-smithes make them neither be they any other thing but euen what the workeman will make them neither is there any grace in the image that comes not from the Caruer If now the workeman be better then his worke which he graceth or disgraceth at his pleasure and no man boweth to the workeman why then should they kneele to the worke of his handes If any handy worke were to be worshipped it were the worke of Gods handes eyther man f Psa 8. 6. 5 for he hath put all things vnder his feete or Angels for he hath made them superiours to man But Peter g Act. 10. 25 tooke vp Cornelius when he fell downe at his feete and shewed to much reuerence as though Peter had been a God and h Act. 14. 14. Barnabas and Paul renting their clothes tooke vp the men of Lystra more roundly when they heard they would doe sacrifice vnto them and the Angell sayd vnto Iohn i Reu. 19. 10. See thou doe it not when he fell before his feet to worship him The diuell indeed would purchase at a great price that which men and Angels refuse being giuen vnto them and as Caffrani a people in India worship diuels in most terrible figure beleeuing that they are permitted of God to punish or spare them at their pleasure And as in China they put the diuels picture before a sicke man that he may learne to know him in another world and take him for his friend so the diuell would haue Christ fall downe and worship him and to bring this to passe he makes him large offers but he cuts large thongs in another mans hyde he promiseth him Kingdomes to see if an omnia dabo will bring him on his knees k Mat. 4. 9. All these will I giue thee if thou wilt fall downe and worship me of which wordes Gorran saith pretily Bene dicitur cadens adoraberis quia nunquam sine casu diabolus adoratur he saith well when he saith if thou wilt fall downe and worship mee for the diuell is neuer worshipped without a shamefull fall Heathen men did reuerence the Sunne and the Moone and the Starres But God m Gen. 1. 16. though these were his creatures n Deu. 4 19 will not allow them any part of his worship the Sun is a seruant the Moone is an hand-mayde the Starres are made for mans vse What is more vnseemly then that the sonnes of God should worship the Sun which is the seruant of the whole world If we may not worship the creatures themselues which are
and fall from sinne to finne as Gally slaues fall to rowing when they are fast chayned but God who is aboue Nature rescueth vs from our oppressors and wee that weâ—e seruants vnto sinne getting the maistry breake the yoake of iniquitie from our necke we breake it bandes a sunder and cast away it cordes from vs we withdraw our mindes from the yoke and bondage of those naturall perturbations that are in vs God hath set our feete at large and hauing broken the bounds of our yoke made vs goe vpright sauing hauing been long vsed to fetters wee halt a little after they are taken from vs and though wee beare about in our bodies the remnants of sinne yet sinne doth not domineire it is not so insolent against the spirit as it was nor keepes it vnder with so strong a hand f Gen. 16. 5. 6. nor with the seruant Hagar any longer set it foote in the necke of her-mistresse but is beaten out of doores when shee begins to ouer-rule g Mat. 8. 9. wee are Centurions ouer our affections and in all the regenerate that is true h Gen. 25. 23. the elder shall serue the younger for the flesh is subiect to grace though it pricketh it is not vnto death it doth not grow cankerous it is not like the stinging of an Aspe which let Art or Nature diuise what plaisters it can to helpe it is incurable for Christ hauing blunted the sting it cannot enter into the inward parts of the soule to destroy it i 1 Sam. 18 6. If the daughters of Ierusalem when Dauid returned from the warre and the slaughter of the Philistine came out singing and dancing in token of ioy and thankesgiuing for the victory then let all true Christians what little reckoning soeuer they haue heretofore made of freedome from spirituall enemies from their heart tell forth their deliuerance and say with Paul k 1 Cor. 15 57. thankes bee to God which hath giuen vs victory through Iesus Chist our Lord and no sooner mention with Paul their deliuerance from this present euill world and corrupt life without Christ but presently breaking out into the praise of God say with him l Gal. 1. 4. 5 to him bee glory for euer and euer Amen Lastly one vse more that God will haue the Israelites make of their deliuerance is this to learne thereby to serue him and be stirred vp to the obedience of his Law when Ioshua had distilled this and other blessings of God vpon his people the Quintessence that he wringeth out is this m Ios 24. 14. ver 17. 18. Feare the Lord and serue him and in consideration of this freedome they giue their honest words to serue the Lord and keeping touch are men of their words all the daies of Ioshua and all the daies of the Elders that ouerliued Ioshua The note is this The more God doth free vs from misery the more wee should submit our selues to his will but it fareth with vs as with the snake who being frozen lyeth quiet and still but waxing warme stirreth and stingeth Pharaoh so long as hee is vnder the crosse will not haue Israell vnder his rodde but promiseth their departure but farewell paine farewell promise deliuerance makes him forget what punishment promised n 2 King 8 8. Benhadad King of Aram in his sicknesse commanded Elysha the Prophet to be honoured o 2 King 6. 13. whom in his health he would haue killed what was the cause that p Ier. 48. 11 Moab was setled on the lees of their sinnes but this they liued at rest and were not powred like other nations from vessell to vessell The Moone the fuller it is the further it is remoued from the Sun The tree is neuer so much subiect to hurtfull winds as when it blossometh Segetem nimia sternit vbertas Rami onere pramuntur too much rancknes makes corne lye downe boughes are broken with their owne burden The horse too well cherished doth often cast his rider q Hos 13. 6 as in their pastures so was Israell filled and when they were filled their heart was exalted and r Deut. 32. 15. when he waxed fat he spurned with his heele when hee was fat and grosse and laden with fatnesse hee forsooke God that made him and regarded not the strong God of his saluation when Nebucaduezar Å¿ Deut. 4. 31. had been bound seuen yeers prentise to the crosse he knew from whom his Kingdome came and honoured him that liueth for euer in a word aduersity can teach vs more of God and our selues in one weeke then we can learn of prosperity all our life long Man cannot manage a prosperous estate but if he be of great power he forgets God if he abounds in pleasure he forgets himselfe whereas God would haue our freedome from affliction to be a hand to lead vs and a foot to carry vs to the remembrance of him and obedience to his law that we might say now thou hast set vs at liberty we will run the way of thy commandements and now thou hast set our feet in a large roome as it is in Michas t Mic. 4. 5. we will walke in the name of the Lord our God for euer and euer If Israell must u GeÌ„ 5. 22. like Henoh walke with God conforme themselues to the obedience of his law and x GeÌ„ 6. 22. like Noah doe according to all that he commandeth euen so doe because hee deliuered them from â—ondage which was grieuous to the body then must wee entertaine obedience determine to keepe his word and by obseruing his will get him honour because he hath redeemed vs by Christ from the bondage of sin which was grieuoâ—s to the soule which went ouer our heads and was like a sore burden too heauy for vs to beare This as Saint Paul writeth to Titus y Tit. 2. 12. must teach vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world this as z Luc. 1. 74 it is in the song of Zachary was the end of our redemption that wee should serue God without feare in holinesse and righteousnesse all the daies of our life AN EXPOSITION Of the ten Commandements COncerning the tenne Commandements this is generall to them all euery one hath an Iniunction and a Prohibition that which enioyneth vs to any vertue forbiddeth the contrary vice that which forbiddeth any vice enioyneth the contrary vertue The first fiue haue speciall reasons annexed to them to bind vs to obedience the first foure make the first Table and comprehend that duty wee owe vnto God of which The first Commandement containeth the inward worship of God in these words Exod. 20. 3. Thou shalt haue no other Gods before mee The Iniunction Thou shalt haue one God The Prohibition Thou shalt haue but one THe reason in these words Before mee as if the Lord should say the seruice which I will and
a fast as with a feast but what were they that hee did thus dignifie that did fiâ—d such place or fauour with him that they should be canonized and deified and being set downe in red or blacke colours should be called vpon for gifts and graces and be worshipped for Aduocatâ— and Mediators were they not commonly some Popes or some rich Bishops or some fat Abbots or some blind Fryers Monks or Nuns some builders of Monasteries or such as had stood for the dignities and liberties of the papists Church What made Innocent the third to Saint Fryer Dominicke and confirme his order of Preaching Fryers but that dreaming that the Church of Lateran was ready to fall Dominicke with his shoulders did vnderprop it why was Thomas Becket fifty yeeres after his death taken vp and shrined for a new Saint made of an old rebell but that hee died for the ambitious liberties of the holy Church had not that deformed Gilbert of Sâ—mpringham in Lincolneshire erected many Monasteries 13 to the dossen he had neuer been numbred in the Catalogue of Saints neither would Pepe Innocent himselfe haue made that blasphemous Collect in his honour wherein he prayeth that we being succoured by his suffrages may be deliuered from all diseases of our soules I will not here rehearse any more particulars lest the reader should blame me as much for stuffing my paper with this route rifraffe and rablement of Saints as I doe find fault with the Pope for placing them in his Calender Hee that will know more may find them dispersed in Pantaleons Chronographie and in the Acts and Monuments of the Church onely this the yeere was cumbred with so many idle holy daies and the Calenders with so many raskall Saints some of them as good as euer were they that put Christ to death that Simon I slip though hee were made Arch-bishop of Canterbury by the Pope to wit by Clement the sixt by his letters patent directed to all Persons and Vicars within his Prouince straitly charged them and their Parishioners vnder paine of Excommunication that they should not abstaine from bodily labour vpon certaine Saints daies which before were wont to be hallowed and consecrated to vnthrifty idlenesse afterward were more put downe by Iniunction in the Raigne of King Henry the eight Concerning those therefore that are departed let our remembrance of them shortly depart after them Varrâ— thinketh that death was called Iethum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is forgetfulnes because they which haue now forgotten all the world should soone be forgotten of the world on the one side if they were bad doe not so much as bring forth thy teares vpon them they of the Kings stocke in the Prophet Ieremy shall not lament Iehoâ—akim saying r Ier. 22. 18 Ah my brother neither shall they mourne for him saying ah Lord or ah his glory let him that liues without loue dye without teares without piety except we say it was pity he died no sooner Againe if their liues were black doe not we paint their sepulchers with white colours yet withall if any good inch were in them disdaine wee as much to derogate any thing from them as we would scorne to robbe an Hospital set not thy foote on a carcasse scourge not a dead man fight not with a shadow bee not like the dogs which bite the stones cast at them when they cannot touch those that hurt them The Papist findeth in his Masse to pray for the dead but not to play vpon them fie vpon Pope Stephen the sixt whose lightning being kindled against the dead tooke vp the Carkasse of his predecessor Formosus out of the graue brought it to iudgement before a Councell of Bishops spoiled it of all Papall robes cloathed it with a lay-mans garments endited it arraigned it condemned it cut off three fingers of it and cast it into the Riuer On the other side if they which are diseased were good men take vp a little while Dauids Lamentation for Ionathan weepe with Saint Ambrose both because they are gone before thee to glory and because the Church hath lost such labourers in the vineyard but let sadnes bewray rather a tender then deiected minde and let the felicity wherein they are now placed exchange the sorrow of thy losse into reioycing of their gaine commending the vertues that were in them breake a boxe of spikenarde among others and fill their eares with some part of that sweet perfume which they left behind them praise theÌ„ when as good sea men they are come to the hauen when as good warriours they are come to the triumph lastly if thou hast Å¿ Phil. 4. 8. 9. learned and receiued heard and seen in them that I may vse the Apostles words any thing that is true honest iust pure pertaining to loue and of good report praise God for it thinke on it and imitate it in thy selfe follow their good â—cts in thy liuing as they followed Christ in their liues Honoramus eos charitate non seruitute saith Saint Augustine giue therefore vnto the Saints thy teares giue them their praise giue them the honour of imitation lesse thou canst not giue more thou maiest not and more doe they not desire Nolâ—ut enim fic honorari a nobis c. Lastly wee are not to communicate Gods worship with Saints in swearing by them for herein we make them not so much lower then God as God hath made vs lower then Angels hereby wee confesse their wisdome their iustice their power see all this in one oath of the Romaines among whom this was a custome he that swore held in his hand a stone saying The City with the gods thereof being safe so Iupiter cast mee out of it if I deceiue willingly as I cast from mee this stone Heere they attribute vnto Iupiter wisdome acknowledging that he seeth the secret conceit of the heart their deceit and whither their deceit be a willing deceit 2. power that he can and 3. iustice that hee will punish their periury if they sweare not in truth and therefore God threatneth that they shall fall and neuer raise vp againe which was t 1 Sam. 4. 18. old Hely his fall u Amos 8. 14. which sweare by the sinne of Samaria that is by the Idols which the Samaritans worshipped and that say thy God O Dan liueth and he will cut off them x Zep. 1. 5. which sweare by the Lord and sweare by Malcham neither might the Iudge admit an oath y Ios 23. â— that any should take by their Idols Nae the holy Ghost will not haue vs giue so much honour to them as to mention them with our lippes and therefore it is probable that z Ios 18. 14 Kiriath Baal was called Kiriath-Iearim that the name of the Idoll might be forgotten and not honoured so much as with the naming of it and Socrates in despâ—ght of those Heathen gods did sweare by an Oake a Goate a Dogge as though hee denied
standing in the corners of the street to pray so farre from saluting one of the pillers of the great Church on one knee that he neuer worships God with body or soule in Church or in chamber or any other place whatsoeuer whether he should pray with the Protestants towards the East with the Iewes towards the West with the Saracens towards the South whether prostrate with Ahraham kneeling with Stephen or standing with the Publican be questions that neuer trouble his braine when Gregory Bishop of Rome sent Austen the Monke into this land in the Saxons time to bring this Nation out of darknes into light Austen consulted with Gregory what forme of diuine seruice he should commend to the Saxons Gregory willed him to binde himselfe neither to the forme of Rome Millan French or any other Church but the best and pikedst things to chuse out of all Churches and them to induce and deliuer to the English but this man would saue Austen a labour in consulting and Gregory in resoluing no seruice is accpeted with him no religion Lucian is his olde Testament Machiauell is his new he saith with the Sadduces a Mat. 22. 23. there is no resurrection b Act. 23. 8 neither Angell nor spirit he hath said in his heart there is no God no iudgement no hell no heauen this one thing he hath whereof let him reioyce he will commit no solecisme in Gods seruice and be sure that his prayer c Est 7. 7. 8 like that of Haman shall neuer be turned into sinne he is a great deale worse then Agrippa d Act. 26. 28. for hee was almost perswaded to be a Christian worse then Protagoras for he did but doubt de dijt vtrum sint non ausim affirmare worse then the superstitious man for better to haue many goâ—s then to haue no god as bad as the diuell but that he hath a body nay in this worse then the diuels e Iac. 2. 19. for they belieue and tremble f Luc. 4. 34 and acknowledge the holy one of God The fourth sort which according as they are enioyned by this commandement bow downe vnto God and worship him are g Ioh. 1. 47 with Nathaniell true Israelites indeed h Ps 105. 1. which sing vnto God and therefore they giue him the tongue sing heartily and therefore they giue him their soules fall downe and kneele before their maker and therefore they giue him their hands and knees and with Iacob they will vse some corporall seruice i Gen. 47. 31. who therefore leaned on his staffe and worshipped God when hee was not able to kneele or stand if their heart doe beleeue they say with the young man k Mat. 19. 20. what lacke I yet their mouth shall confesse their eyes shall waite their eares shall hearken their heads shall be bare their hands shall be lifted vp their knees shall bend and Camell themselues before God they serue God with all their soule therefore God shall haue all that is within them they serue God with all their might therefore God shall haue all that is without them the former is the substance the latter is a kind of formality to set it forth to conclude this point therfore l Ps 25. 1. Sit cordis intentio sit manuum extentio with Dauid lift vp thy soule vnto God m Ex. 17. 11. with Moses holde vp thy hands the preparing of the heart and stretching out of the hands are in Iob n Iob. 11. 13 ioyned by God let them not therefore be sundred in man I am the Lord thy God In the fourth yeare of King Richard the 2. when the Rebells had assembled themselues together to the number of more then three score thousand hauing for their Captaines Wat Tiler and Iack Strawe the King came in amongst them at a day and place appointed and speaking vnto them in gentle sort said Sirs what ayleth you ye shall haue no Captaine but me I am and will be your King and Captaine be you therefore quiet In like manner when the heart of Israell was not perfit with the Lord when the house of Iacob did not giue God his due glory but following other Gods rebelled against him when they esteemed that Idoll Sicâ—nth as their King and tooke vp the Tabernacle of Moloch when all the people walked euery one in the name of his god then God came downe amongst them o Ex. 19. 11 at his appointed time and place and giuing them good words said heare O Israell what ayleth you yee shall haue no God but me yee shall not ioyne your selues to Baal-Peer nor subiect your selues to your god Remphan nor â—eepe the statutes of Omri I am the Lord your God therefore cleaue vnto me serue me with gladnes wash your hands in innocency and so compasse mine altar The first argument then here vsed to induce obedience is the loue of God and this that he saith thy God atgueth the contract and marriage betwixt God and his Church according to that in Ezechiell p Eze. 16. 8 I sweare vnto thee and entred into couenant with thee and thou becamest mine God was not ashamed to be called their God he was as an husband the Israelites as his spouse his soule longed for them his heart did cleaue vnto them his secret was with them his beautie was vpon them his light shined vpon their heads he did lift vp vpon them the light of his countenance he did hide them vnder the shadow of his wings he did couer them all the day long vnder his armes they were for euer he did endow them and say all that I haue is thine goods of grace re goods of glory spe the first in present posession the second in future assurance The loue of this Bridegrome to his spouse shall appeare the greater if we consider her estate and qualitie first for estate Men in their matches commonly respect the mending of their meanes and will looke to this that in tying themselues fast they doe not vndoe themselues this makes many roue at a marke wâ—th their thoughts which is beyond the pitch of their bowe like q 2. Kin. 14. 9. the thistle which in the parable would haue the Cedars daughter maryed to his sonne but in this match God which is as a Cedar in Lebanon maryeth himselfe vnto a thistle tantus tantillos so great a God so small a worme as Iacob he did not therefore respect his owne good when he made choyse of his Church that would not enrich him if there be any good in vs r Ps 16. 2. our wel-doing extendeth not to him but he aymed at the good of his spouse that he might make her free which was bound vnto Satan for euen in our law if a freeman marry a bond-woman she is made free because her husband and she are one person and if he doth make her free then is she free indeed Againe men in their matches
bee lesse regarded run with full saile into the breach of this Commandement but let this suffice to haue spoken of this hedge or fence extrinsecally so farre forth as it keepeth out such beasts as would profane the name of God now a word or two of it intrinsecally as it keepeth vs within the grounds of Gods glory that we haue a care to get glory to his name A sinner sits in sinne by consent lyes in it by working it sleeps in it by custome euery one of these must arise and not arise onely but as it was said to the palsie man o Luc. 5. 23 Arise and walke wee arise by eschewing euill wee walke by doing good we purchase no greater displeasure by committing iniquity then omitting of duty The p Mat. 25. 26. 45. slothfull seruant and they on the left hand are endited and condemned for sinnes of omission and therefore as this Commandement chargeth vs that we doe not dishonour God by committing sinne So on the other side it warneth vs to glorifie God in giuing and getting him honour by our words and deeds and first in our words by our oathes for as God who is the truth not deceiuing cannot be more dishonoured then when he is called to witnesse a lye for in this case the holy Ghost vseth the word defiling q Leu. 19. 12 Yee shall not sweare by my name falsely neither shalt thou defile the name of thy God so can he not be more honoured then when he is produced to testifie a truth and therefore Gods seruice and a lawfull oath are coupled togither when the holy Ghost saith r Deu. 6. 13 Thou shalt serue him and sweare by his name this condemneth the Heretickes Cathari which affirmed that it was not lawfull for a Christian man to sweare for any cause at any time but because one iarring string is enough to bring a whole noise of musicke out of tune let vs see here what strings wee must harpe vpon to make a sweet concorde First the persons that sweare must bee such as feare God and eschew euill for Moses the Captaine of the Israelites placeth ſ Deu. 6. 13 fearing God and eschewing euill seruing him in the forewarde the swearing by his name in the rereward and Saint Paul as though he liked well this mustering of Moses mentioneth the true seruice he doth vnto God when hee cals him to witnesse t Rō 1. 9. God is my witnesse whom I serue in my spirit u Iob. 16. 17 16. 19. and Iob vseth the like kinde of trayning when in Marshalling hee first sets out the integrity of his life then my witnesse is in the heauin and my record is on high the mouth of other which magnifying themselues vse to say God is priuy to my heart he knowes my care when as yet they are but hypocrites and full of infection should be stopped as the lips of the leper were couered x Leuit. 13. 45. according to the law and if they come publikely to depose a good Magistrate should rebuke them as Christ did the vncleane spirit saying y Mar. 1. 25 holde thy peace and come out Secondly they must not in this case be voluntary men but stay for a call as Abrahams seruant did whom his master z Gō 24. 3 caused to sweare for a mans forwardnesse in offering himselfe brings great suspition that he is prodigall of his credit and of his soules health Thirdly the person called to witnes must bee the God of heauen and earth for by him doth Abraham minister an oath a Gē 24. 3 I will make thee sweare by the Lord and Ieremy commands it b Ier. 4. 2. thou shalt sweare the Lord liueth and therefore the Aegyptians were to blame to sweare by the life of their King the Scythians by his throne and Nouatus who ministring the Communion to the people vsed to sweare them by that they had in their hand that is the Sacrament as the Papists did by their Masse and by their other Idols but hee that sweares by Malcham and that shall say c Am. 8. 14. thy God O Dan liueth robbeth God of his honour and giueth too much vnto an Idoll attributing vnto it wisdome to see into the breast and power to punish him that shall binde his lye with an oath and rewarde him that shall sweare in truth in iudgement and in righteousnesse As there are rules for the persons so for the matter it must be a knowne truth for a man must not sweare that which is false and he knowes it false nor that which is true if he thinkes it false nor that which is false though he thinkes it true for a wise man lookes or he leape d Ec. 2. 14 his eyes are in his head e 5. 1. he is not rash with his mouth f 10. 2. his heart is at his right hand Againe we must not produce the name of God in matters of no moment but in such as shall be of great importance marriage is a weighty matter and if a man will not vndoe himselfe when he tyes himsele fast if he seekes a godly seede he must ioyne himselfe with such a wife as is not seperated from God for men doe not g Mat. 7. 16 gather grapes of thornes or figges of thistles there fore Abraham sweares his seruant in a matter of marriage that he shall not take a wife for his sonne among the Idolaters but in a h Gen. 24 3 godly family it is a shame to plaintife and defendant and a dishonour done to a great man to produce him either ad testificandum or respondendum in a matter that is not worth the speaking of much more shamefull is it for a man to dishonour the great God in calling him out of heauen and making him waite in matters of no weight to serue where his humour shall place him let therefore other meanes i Ex. 18. 22. as inferiour Officers end smaller causes but let God haue his glory as another Moses in determining doubtfull matters when they shall be of great importance As we must bring glory to God by our oathes so by our speach without oath first in speaking of his word when leauing the booke that is clasped vp to the Lambe and the Trinitie our tongues are occupyed in his statutes so as on the one side God shall not haue cause to complaine on vs as of the Iewes k Hos 8. 12. I haue written vnto them the great things of my law but they were counted as a strange thing on the other side man shall haue cause to giue vs the cōmendation which S. l Luc. 24. 15 Luke doth the two disciples going to Emmaus who as they went did not busie their tongues about slandering or vaine words but talked of the death and resurrection of Christ Secondly in speaking 〈…〉 his nature of his name as Dauid naming 〈…〉 glory m Psa 50. 1 the Lord
euen the most mighty 〈…〉 two â—isciples naming Iesus 〈…〉 n Luc. 24. 19. of Nazareth a Prophet mighty in 〈…〉 we speake of Kings we make their names glorious when the o 1. Cro. 29 26. Scripture mentioneth the death of King Dauid it maketh fower wheeles whereon the height of his honour did run Dauid had reigned ouer all Israell super totum Israelem super therefore he was a superiour 2. he reigned therefore hee was a principall superiour 3. not a superiour or King of an infamous Kingdome as Ogge the King of Basan but ouer Israell a Countrey which if God p Ios 12. 24 had fashioned the world like a Ring as he did like a Globe might haue been the Gemme of it 4. not Regulus ouer part of the Kingdome as the one and thirtie Kings before Dauids time q 1. Kin. 12. 17. 20. and Rehoboam and Ieroboam who succeeded his sonne Salomon and parted the Kingdome or as the three sonnes of Brute among whom their father parted this Iland or as one of the seauen Kings which were in England in the reigne of the Saxons but an absolute Monarch super totum ouer all Israell so when we speake of our gratious King Iames either in our priuate instruments or in his Letters Patents we make him glorious in his Titles Iames by the grace of God of England Scotland France and Ireland King defender of the faith c. so in styling a noble man we doe not derogate from his honour in barring or abasing his titles and shall we not then make his name glorious who is King of Kings God of Gods and Lord of Lords as to fay with Abraham r Gen. 24. 3. the Lord God of the heauen and God of the earth the King of Israell Iudge among the heathen Lord of hostes with addition of euery other stile whatsoeuer by which the Scripture doth set out his glory so likewise must we glorifie God in speaking of his nature and properties as of his mercy to say there is mercy with God that he might be feared there is iustice in God for he rewardeth euery man according to his workes power and vengeance belong vnto God for he is a consuming fire by which he takes away all the vngodly of the earth like drosse as hee did the Sodomites there is prouidence and great louing kindnes in God by which the Lyons being sauage beasts became men in humanity towards Å¿ Dan. 6. 22 13. Daniell when men which are kind by nature became sauage beasts in cruelty against him by which the flame was martyred with spending her heat when the three t Dan. 3. 25 children as so many Salamanders were in the fire Againe we must set out the glory of God in declaring his wonderfull workes euen before the sonnes of men for if the builders of Babell did thinke to make themselues famous by making the Tower shall Gen. 11. 4. not God get him a name by the workes of his hands now all the workes of God are wrapped vp in three large volumes the heauens the earth and the sea the heauens declare the glory Psa 19. 1. of God and the firmament sheweth his handy worke what a thing is this that the Sun should reioyce as a Gyant to run Psa 19. 5. Iosh 10. 13. his course and againe that it should stand still as in the dayes of Ioshua goe backe as in the dayes of Ezechias and being Esay 38. 8. Luc. 23. 45 euer bright should lose it light as at the passion of Christ The earth is full of the goodnes of the Lord what a thing is this Psa 33. 5. that it being founded vpon the seas and prepared vpon the Psa 24. 2. Iob. 38. 5. floudes and being poysed in the iust proportion by line and measure should abide stedfast when the high mountaines which doe as it were imbosse the earth may seeme able to shake it ouersway it and tumble it into the sea They that goe downe to the sea in shippes see the wonders Psa 107. 23 of God in the deepe is not the Whale a wonder in nature that Psa 104. 26. takes his pastime in it is not the ship it selfe an artificiall wonder that Merchandize should goe froÌ„ countery to countery in such a woodden conueyance if we doe not speake of these and all his other workes for his name is stamped vpon them all to his glory we doe in speach though we sweare not take his name in vaine as God must win glory by our words so by our deedes when being transformed into the image of Mat. 17. 4. Christ we shine before other like lights as the face of Christ when he was trasfigured on the Mount did shine like the Sun therefore mindes and soules are likened vnto Lampes because we should shine each vnto other superiours to in feriours in being talking lawes and walking Statutes inferiours to superiours in being like the tree in Genesis faire to looke vpon Gen. 3. 6. 1. Peâ— 3. 1. euery one oweth good example as a due tribute that God may haue the glory due to his name and thus much of this fence or hedge both ad extra and ad intra as farre forth as it keepe out beasts and keepe the good Christian within the boundes of Gods glory The binder of this hedge is the rodde of Gods Iudgements the Lord will not hold him guiltles that taketh his name in vaine The sinne of the blasphemy hath been so odious that euen ciuill authority hath set sharpe censures vpon it Henry the first and Maximilian the Emperour set fines vpon their heads which should open their mouthes to sweare vainely the greatest fines vpon the greatest persons as being not onely guilty of the sinne it selfe but of the bad example they gaue vnto other Ludouicke commonly called Saint Lewis caused the lips of blasphemers to be seared with an hot yron Philip the French King did punish this sinne of blasphemy with death yea though it were committed in a Tauerne where many wise men many times forget themselues But if any did binde two sinnes together by binding a lye with an oath few nations had any pitty on him The Aegyptians did strike of his head because thereby faith and truth among men might be decayed in this case the Scithian did suffer death and he that made proofe of periury should haue his goods The like did Philip an Earle of Flanders decree for the precinct of his dominion King Edmond before the Conquest as Gregory the 9. in another place gathered a Councell at London where he made this law that periurers should be separated from the company of God and our law as I haue read is that if a false verdict giuen by twelue men bee found the twelue men be attainted and their iudgement shal be the same that is appointed for petty treason their medowes shal be ared vp their houses broken downe their woods turned vp and
of his fauour and vnlocke the closet of his benefits wee shall haue priuatiue blessings which consiste in deliuering vs from euill we shall haue positiue blessings which consiste in doing vs good some in possession some in expectation some in act some in hope corporall spirituall temporall eternall his grace shall preuent vs his mercy shall follow vs all the dayes of our liues Let therefore the end of the sixt day be a bound to ouâ— busines like the bound on the k Ex. 19. 12 Mount which the people must not passe like the riuer which Shemei l 1. Kin. 2. 37 must not goe beyond an Herculis columna wherein is gâ—â—uen non vltra no further then thus let nothing draw our busines without the gates within which God hath confined it let not now worldly affayres looke in at our windowes if our couetous affections would be to bold let religion ouer-rule them curb them put them to a non plus and with checke and frowne keepe them vnder goe no further then we are led by this law as the wise men went no further then they were guided by the starre let our Omer be filled the sixt day then set we downe our rest and gather now no more Manna for refreshing the body till the seuenth day be past neuer set vpon that day which God hath set apart for himselfe let our trading stand still when it is come to the Lords day as m Mat. 2. 5. the Starre when it came vnto Christ so God shall blesse vs and saue vs and shew the light of his countenance vpon vs which shall shine more and more vntill it be perfect day vntill we celebrate an euerlasting Sabbath and finde continuall rest in Christ Iesus to whom with the Father and the holy Ghost three persons and one God be all glory power Praise and Dominion now and for euer Amen The fift Commandement Exod 20. 12. Honour thy father and mother that thy daies may be long in the land which the Lord thy God giueth thee ON two Commandements hang the whole law and the a Mat. 22. 40. ver 37. Prophets The first thou shalt loue the Lord thy God with all thine heart with all thy soule and with all thy minde on this hangeth the first table of the law as vpon a great nayle of the Sanctuary The second is like vnto this thou shalt loue thy neighbour ver 39. as thy selfe on this hanges the second table as on another nayle fastned in the holy place When the loue of God doth carry vs along toward the hauen of happines we take a good course as when one riuer runeth towards the Ocean it goes as it should but when this doth meete with the loue of our neighbour as one riuer meeteth with another then there is a current indeed and we set forward with a maine streame to a sea of blessednes and therefore as b Act. 2. 2. the holy Ghost was giuen from heauen that we should loue God so was it giuen on earth that we should loue men and therefore the Scripture maketh â— 1 Tim. 2. 2 godlynes and honesty to meete together d Luc. 1. 75 holynes and righteousnesse to kisse each other or rather weaues them together as e o 19. 23 the coate of Christ without seame that they might not be put a sunder both of them make vp one perfect paire of compasses which can take the true latitude of a Christian heart the first like the top of Iacobs ladder reacheth to heauen the f GeÌ„ 28. 12 second like the foote of the ladder rests on the earth or rather walkes about in a perfect circle of all such duties as one of vs owe vnto another by the first we walke in reuerent regard of all that duty wee owe to Gods Maiesty by the second in simplicity we serue our brethren and yeeld to euery callings seuerall person that duty which belongeth vnto him The first of these I haue already with the helpe of God passed ouer to the second I am to set forward at this time God againe giue winde to may sayles that I may run the point aright and let my words be not only like Peters Angle g Mat. 27. which cast into the sea tooke a fish but like Peters net a Luc. 5. 6. which let downe to make a draught inclosed a great multitude of fishes Honour thy father The words rest your eares on these two heads 1. A charge Honor thy father teÌ„porall as the father of the house as thy father by Nature Office countrey thy betters in place thy Elders in yeeres Spirituall thy Pastor and Minister which begets thee to God by the immortall seede of his word 2. A motiue to induce vs to harken to the charge i. a promise of long life that thy daies may be long pleasant and fruitfull habitation in the land which the Lord thy God giueth thee HOnour thy father A duty so necessary that Philo the Iew placed this fift Commandement in the first Table as though wee had not performed our whole duty to the God of heauen except wee gaue the honour heere required to Parents to Magistrates to all such as represent the person of God vpon earth Frst therefore honour thy father thy naturall father because thou art 2 man b Heb. 12. â— God indeed is the father of Spirits and therefore called c Num. 16 22. the God of the spirit of all flesh and though he made all his workes in six dayes and then rested yet this resting was from workes of a new kinde â—ot of the same kinde for he that d GeÌ„ â— 7. breathed in the first mans â—ace breath of life so that hee was a liuing soule doth still after a wonderfull manner create the soule in the infusion of it and infuseth it in creating it but goe to the flesh he vseth our parents as instruments of the worke and they are meanes in framing that part and therefore should children yeeld honour vnto them The Scripture vseth diuers Arguments to draw vs on to the performance of this duty as the care which parents haue of their children good education of which the Apostle speaketh when he saith e Eph. 6. â— Bring them vp in instruction and information of the Lord bring them vp this respecteth meate drinke and apparell parents are not like the Rauen which forsakes her young till they are of colour like vnto her selfe nor yet like the Kite which grieueth to see her young in good plight Indeed we read of parents which haue cast out their children whom the wolues haue nourished which though it bee not true yet hath a semblance of truth for wolues may become fathers fathers haue become wolues but these are such as Saint Paul brandeth with this marke f RoÌ„ 1. 30. 1. without naturall affection but by nature parents seruant depositum keepe that which God hath giuen them and haue a care to preserue the
them the one in his tongue the other in his eares we haue a saying and it is true their would not be so many theeues if there were not so many receiuers so there would not so many rob the renowne of their Minister and clip his cridit to make him lighter esteemed were it not that the heareâ—s open their eares to receiue and suffer vntrue and malicious reports to get credit among them To conclude this point therefore let not the eare be an open Sepulcher therein to bury thy Ministers good name but let thy mouth be open to reproue those which like madd dogges lay out their venemous tonguâ—s and hasten to byte it with their teeth neither thy selfe pare his estimation as b 2. Sam. 10 4. Hanun did the garments of Dauids Embassadors neither giue way to such as carry his durt on their tongues as though their mouthes were c Neh. 3. 14 the doung-gate thorough which the filth in Ierusalem was carryed forth speake thou well of him alwayes if it may be done with truth if it cannot then lay thy hand vpon thy mouth and of the two rather harken to him which in censuring the Ministers makes a bad one good by partiality and smothes his vnworthines by fauour then to him which makes a good one euill by malice and doth disgrace him by enuy for men will not willingly taste of the fruite when it shall be sayd a bad tree did beare it Thus you see what the honour is which this commandement requireth you see who the fathers are which haue a charter for it to each of which we giue the more honour the better patternes they haue been of vertue not so much honouring them whose wit hath contriued a plot of preferment as them whose worth hath been a stirrup to raise theÌ„ out of the dust There are other which set in foote for this honour but their title to it is like that clayme which the harlot layde vnto the childe d 1. Kin. 3. 23. who when she had ouerlayde her owne sonne made challendge to that which was none of hers the first and worst of these are they which being fathers of mischiefe lordes of misrule and notable in some kinde of villany as though they were gallant fellowes glory in their sinne and will like wartes and swellings in the body be aboue other such a one was Nouellius Tricongius who looked for an honourable place for that he was able to drinke three pottles of wine together with one breath and true it is that in recompence of this good seruice the Emperour Tiberius made him Proconsull Other though not so full of vice yet as voyde of vertue being tainted with ambition seeke the greatest dignities In warre we honour such as will not turne backes vpon the enemy nor niggardly grudge their bloud when God or their Countrey call for it such a one as Leonides was to whom when his souldiers as being dismaide sayd that the shot of the enemies arrowes was so thicke that it couered the Sun then said he let vs fight in the shade but Comineus vpon the battle of Montlebery saith that euen those which shewed themselues most dastardes and cowardes not only sought after great offices but also did obteyne them some saith hee lost their offices for running away which were bestowed on other that fledde ten leagues further Thus many times both empty vessels swime aloft and rotten posts are guilt with adulterate golde the worst weedes spring vp brauest when the twines doe striue in Rebeccaes wombe e GeÌ„ 25. 25 the worst commeth forth and hath the first place I wish I could not exemply this in some few of our owne coate of our owne calling who though they know themselues fitter implements for the belfrey then to open Gods booke in the pew or in the Pulpet though they see men of excellent parts content themselues with a low sayle and shrowding themselues in willing secresie like good corne lâ—e in the bottome of the heape till they are called forth of their chosen obscurity yet doe they put themselues forth before their time doe iustle for great places doe holde out their cap to â—eceiue the almes of fortune complaining if they f Ex. 9. 10. like the ashes sprinkled toward heauen when God sent botches and sores on man and beastes be not lift a loft if they be crossed or defeated or brought to a losse in the heate of their chase g Dan. 2. 31 with Nabucadnezzar they dreame of great Images a Dan. 4. 8. of great and strong trees b Gen. 41. 2. 5. with Pharaoh of fatte kine and full eares the imaginations of their sleepe shew what their disposition is when they are awake c Iud. 9 15 with the bramble in the parable they will be aboue other trees d 1. Sam 14 13. with Ionathan and his armour bearer they will climbe vp though it be by the raggednes of the rockes with the e Pro. 30. 28. spider in the Prouerbes they will â—ake holde with their handes and be in Kings pallaces but while they seeke the greatest dignities they finde the greatest shame and like Apes when they be clyming they doe the more shew their deformities for before some few knew their insufficiency but now being importunate to be eminent all the world may see that they haue pride matched with their vnworthines but howsoeuer honour if it rise not of mens owne worth of their vertues and knowledge is falsely giuen is wrongfully taken and therefore the heathen building a Temple to honour did in such sort adioyne vnto it a temple to vertue that a man could not possibly get into that but he must of necessitie passe thorough this An other sort of chaffe that will be aboue the corne is gather-good a man who hauing been good with a rake and scraped much mucke together now steps in and would be garnished with whole poundes of honour though hee hath scarse one dramme of honesty hereupon he shoulders for a title he seekes Knight-hood praece et praetio he hath Hares feete to goe vp the hill he posteth for pompe and frothy ostentation as fast as Iehu hasted forth his Charet f 2. Kin. 9. 20. he draue as if he had been madde he hath proiected a plotte to rise he seekes his rising with importunitie with seruile flattery with cleauing like a burre to some great mans coate rather then he will returne voyde of a title And indeed it many times so falles out that his wealth procures him honour as well as his oppression his vsury procured him wealth this is also a solecisme and like false Latine for honour and substance doe not agree together except substance hath some other adiect vnto it we set not so much by the vessell as by the liquor that is in it not so much by the chest as by the treasure it conteineth not so much by a man for his outward goods as inward goods and
borne and a time to dye as though death did border vpon life as though our cradle did stand in our graue Hee sayd something to the purpose which sayd that life was smoake or the shadow of smoake or the dreame of the shadow of smoake but I say of him as one sayd of another in another case non dixit vt est dixit vt potnit hee made life as short as hee coulâ— noâ— so short as hee should hee shot nearer the marke who being demanâ—ed what life was made an answere answereles for he presently turned his backe and went his way and indeede we fetch but here a turne and God saith g Ps 90. 3. returne againe our mortall life is but a liuing death the â—aâ—th receiues vs like a kinde mother into her entralls when we haue a while troden her vnder foote and all our time in respect of eternitie is shorter then the time betweene the drinking of the â—emlocke and death of him that drinkes it mine a Ps 39. 5. age is euen as nothing in comparison of thee saith the Prophet and euery man liuing is altogether vanitie First therefore affect not a kinde of eternitie here vpon earth old men as they are children for simplicitie so would they be for yeares Lysicrates in his old age dyed his white haires blacke that he might sâ—eâ—e young still The b Num. 32. 5. children of Ruben and Gad hauing much cattle requested Moses leading the people toward the land of promise that they might be left in the land of Gilead and not goe ouer Iorden so carnall men hauing many beastly affections and worldly men whose portion is in this life say as Peter when Christ was transfigured c Mat. 17. 4 it is good to be here and therefore with thâ— Gadits d Num. 23. goe to building and make their prison as strong as they can but when they haue done what may be done yet within a few daies like the spider and her webbe wherein shee thought to haue lodged as in her freehold they shall bee swept away their daies shall soone suffer eclipse the night will come when their candle shall be put out and they shall goe to their long home though many times against their will e GeÌ„ 19. 26. as Lots wife went out of Sodome as f Luc. 16. 3. the vniust Steward went out of his office though with the Crabbe they goe backward from death and are pulled from life with more violence g 1 Kâ— 2. 28 then Ioab from the hornes of the Altar Secondly haue this life in contempt euen for this that it lasteth not a Mat. 20. 6 Here wee may not stand still here wee can not rest b Re. 14. 13 that is reserued to another life c 1 Pet. 2. 11 here we are pilgrims and strangers and therefore not in our Countrey to rest our selues but in our iourney to walke our selues if wee feele any pleasure it is soone dashed with some mishappe and like a calme continues not long without a storme nay our sweet is tempered with sowre and we finde a mixture of both but say that our life were a Paradise our ioyes exquisite and our pleasures without composition yet how can wee sing our songes in a strange land how can this but coole our delight and make vs lesse esteeme it to consider our life is short our delight vanish and though we spend our time in pleasure yet sodainly we goe downe to the graue Thirdly we haue here no abiding place therefore seeke the place where we shall haue d Heb 9. 15 a perpetuity rather then this from whence wee must shortly goe of necessity respect that where we shall haue an euerlasting habitation rather then this where like freshmen we haue but as it were a yeere of probation In purchasing you regard not so much three liues as the fee simple not so much a lease determinable by yeeres as land which goe to you and your heires for euer then set not so much by this life which shall vanish away like a scrolle as by that where you shall receiue the charter of an euerlasting being not so much by this day in which the sunne setteth as by that day which knoweth no euentide nor hath any sunne going downe where thou shalt haue no more Sunne to shine e Esa 60. 19 20. by day nor Moone by night where the Lord shall bee thine euerlasting light and thy God thy glory Thy daies The day to come f 1 Pet. 3. 10 is the day of the Lord but the dayes present h are our dayes A man reckones of that g Ps 90. 12 which is his owne though it be but of small value and hee of great ability Naball a man of great possessions and exceeding mighty yet reckones of his bread and other small commodities a 1 Sam. 25. 2. 11. Shall I take my bread and my water and my flesh and giue vnto men whom I know not whence they bee but if it bee dainty then wee set the more by it as the poore man did by that b 2 Sa. 12. 3. one little sheepe which he had bought in Nathans parable but if further we can neuer recouer it if once it be gone from vs then how great is our griefe to leaue it or loose it Now time is ours c Luc. 19. 42. this day and nihil nostrum nisi tempus nothing so properly ours as is time it is also rare and dainty for whereas of other things a man may haue d Iob i. 2. 3 many at one time he can haue but one time at once and if this be once past behind e Ec. â— 5. 6. 7. there is no holdfast to pull it backe againe The Sunne and the wind and the riuers all these three returne to their places In the three parables f Luc. 15. 6 9. 31. the man doth finde his lost sheepe the woman her lost groate the father his lost sonne but losse of time comes neuer againe but is like a bird let flie at large out of the hand or a word which babled out cannot be recalled If wee haue but a short time to enioy any thing we take all the benefit we can reape in that time as if a lease bee shortly out of date we rip vp the grounds eate vp the grasse cut downe the copses and take all the liberty the lease will afford Certaine hawkes in colder countries are most eager and earnest to take their prey when the day light there is of least continuance euen g Re. 12. 1â— the diuell him selfe is most busie because he hath but a short time Now time is ours and it is but a short time we haue he that is young may thinke he is old enough to die he that is strucken in yeeres sees his set period before him and may thinke himselfe too old to liue longer the palme tree is full of blomes the mappe of age is
figured on his forehead the calenders of death appeare in the furrowes of his face the graue doth call him saying it is high time to depart this life to come away and dwell in it and therefore take the benefit of this â—hoâ—t time a Ier. 4. 4. brâ—ake vp your fallow groundes and sow not among the thornes be circumcised b Deu. â—0 16. to the Lord and take away the fore-skinnes of your hearts let vnquiâ—t passions and ambitious desires be crucified c Mat. 2â— 38 like the two theeues and euen in this sense let them d Gal. 5. 12 be cut off that trouble you The wicked slippe no time to worke wickâ—dnesse e Ioâ— 2â— 5 as wil le Asses in the wildernesse they goe forth to their businesse it is now no good argument they are not drunken f Act 2. 15. since it is but the third houre of the day for g Esa 5. 11. they rise vp early to follow a â—â— 23. 2. drunkenesse Balaam posteth for a bribe b Luc. 16. 5 the vniust steward hasteneth to make friends of the vnrighteous Mammon be you as wise in your generatioÌ„ c Ex 16. 21 gather Manna in the morning steppe into the water d Ioh 5. 7. with the criple while health may bee recouered open while Christ e Reu. 3. 20 knocketh f Mat. 23. 37. gather your selues vnder the hen while shee clocketh with g Luc. 19. 5 Zacheâ— come quickely when Christ calleth at this present instant change your hearts a â— Cor. 6. 2 now is the accepted time and now knoweth no morrow b Ioh. 9. 4. worke while it is day euery day lay vp somewhat for the last take order with death before it serues you with an execution take hold on time as it commeth and catch it by the forelockes seeke Christ c Mat. 28. 1 with Mary the first day of the weeke and first houre of the day chase not away good houres to bad purpose sit not at the Alehouse and see the race of an houre glasse vse not time with the slothfull but gaine by the expense of time when it steales from you let it carry with it some witnesse of the passage in that you haue in it made your election sure and would not hazarde the saluation of your soules vpon the doubtfull euent of your finall repentance they are your daies say not we will doe with our owne what we list but spend them and end them in God In the land which the Lord thy God giueth thee Long life is a blessing which God giueth to obedient children but hast thou but one blessing my father Yes surely thou blessest when thou hast blessed and therefore thou giuest Israel a fuitfull land also the land of Canaan d Ex. 3. 17. a land that floweth with milke and honâ— so that thou hast e Gen. 27. 3â— blessed Iacob and therâ—fore hee shall bee blessed f Eph. 2. â— thou art rich in mercy mercy there is the compassion of thy nature rich there is the abundance g Luc. 8. 1â— thou giuest after thou hast giuen as a spring runneth after it hath runne a Ps 100. 5 thy mercy is euerlasting and thy goodnesse is without conclusion Frst thou giuest breath that thy dayes may be long then thou giuest bread in the land which the Lord thy God giueth thee here is a blessing vpon a blessing as though one of thy mercyes did binde thee to giue another as though former benefits were an earnest lay de to assure vs of those which are to come as though thou wouldest shew what thou wilt doe by what thou hast done The Oyle ceaseth not as long as there are b 2. Kin. 4. 6 vessels to receiue it and thy mercy lasteth as long as there is a true concurrence as long as there is no let in vs to hinder the apprehension O Lord make our praise and thankes answereable to thy goodnes that as thy goodnes is without end so there may be no period to our praise but that we may still say c Ps 41. 13. Blessed be the Lord God of Israel world without end So be it euen so be it Giueth not that the Israelits should haue this land in present possession for they did not enter vpon it till the daies of Ioshua in whose time God cast out other nations and planted them in but he speaketh in the present tense for the certaintie of performance God forgiues vs our debts and when we sue out our pardon d Rom. 8. 33. hee acquits vs by proclamation and crosseth our accompts here that hereafter we may haue our Quietus est and he is as true a debter to pay as he is mercifull creditor to forgiue and doth reckon that his promise doth as much indebt him to vs as mens loue or desert doe indebt vs to them first therefore O Israel here is a land made ouer vnto thee and the grant is good for that it coÌ„meth from the right Landlord the Lord and it is gratious for that it commeth not from a stranger but from thy God the Lord is thy God and therefore thou shalt haue it cum gratia et priuilegio 1o. cum gratia thou shalt not purchase it or pay a fine or rent for it but it shal be passed ouer to thee by a deed of gift thy God giueth 2o. thou shalt haue it cum priuilegio there shall be no ioint tenants or copartners to hold it with thee but thou shalt haue it solely and wholy to thy selfe The Lord misdoubt not thy state thy God looke to haue it with all fauour giueth doubt not of thy freedome theâ— feare not any that now keepe the possession The Lord thy God giueth The diuels mouth doth run ouer when shewing Christ all the Kingdomes of the world he saith e Luc. 4. 6. All these are mine and to whom soeuer I will I giue the power and glory of them if thou therefore wilt worship â—e they shall be all thine for first for his claime he is like the franticke man who standing on the sea shore thought all the shippes that passed by to be his owne or he doth but dreame he hath them like him who sleeping thought he held in his hands two staues and waking did thinke verely they should be two crocier staues and therefore presently prepared himselfe tooke horse and posted for two Bishoprickes not doubting but he should be presently installed but his horse casting him himselfe turned to be criple and his crociers to be critches God is the Lord of all by right the diuell but by vsurpation the Scripture stileth him f prince of darkenes he shewes himselfe like the Poet Accius who being but a dwarfe made himselfe an image as if he had been one of the sonnes of Anac indeede he may g Iob. 1. 7. compasse the earth too and fro and walke in it a Ps 24. 1. but the
meum and tuum indeed in the primitiue Church d Act. 2. 44. the Disciples had all things common but this communitie stretched no further then to the releefe of those that wanted for wheras in these times men are giuen to hoard vp and like dogs deuoure what they can catch and gape continually for more so that this is true Some all some neuer a whit and this they say is good in pollicie lest equality should breed confusion as if there must needs be equalitie if there were not so great inequalitie in those times it was other wise for many as e Act. 4. 36. Ioses is set downe by name as though he deserued better this way then the rest when they saw how hard the world went with the poorer sort would relieue them with their yearely revennewes if that were not enough they would sell some part of their possessions and moderately relieue the necessitie of other according as they sawe their want not that all did this that were accounted Christians or that they which did it were compelled to it for f Act. 5. 4. Peter telleth Ananias that before he sould his possession it was his and after it was solde it was in his owne power he neede not haue solde it or put his money to the common vse or that S. Luke would vrge vs to take the very same stitches out of their Samplers and yet as the inequalitie is divelish where one is readie to dye for want of meate another is killed with surfet and excesse so that equalitie is alwayes commendable where the plentie of one supplyes the penury of another When Dauid stands in need of succour Nabal is too churlish to stand vpon this g 1 Sam. 25 11. My bread and my water and my flesh In these times rich men would haue all waters fall into their sea yet their sea is not full in those times Aarons oyle rested not on his head but ranne downe vpon his beard went down to the very skirts of his clothing Againe it is a common saying which Tully in his first booke De legibus fathers vpon Pythagoras others vpon Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things should be common among friends What then should there be no inclosures should no man haue any thing priuate to himselfe Aristotle 2º Politicorum expounds the saying thus That should be common for vse which is proper to possesse so that which is one mans quo ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 should be other mens quo ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and indeede as Ioseph said to his mistresse My master hath not kept any h Gen. 39. 9 thing from me but onely thee because thou art his wife so should no man keepe from other that he hath but vpon reasonable tearmes let him haue according to his necessitie the vse of it except it be the wife because she is his wife and this is a vertue enioyned by this commandement for as we must content our selues with our owne estate which is a preseruatiue against coveting that which is another mans so must wee haue a desire to do our neighbour good which is a preparatiue to helpe him with that which is our owne i Exo. 17. 12 Aaron and Hur lent Moses their hands when he was weary in holding vp his hands k Luc. 5. 7. Peters partners helped him with their Nets when his owne Net was broken a good man as he is no mans enemy so is he not more his owne then another mans friend thus the Moone receiuing light from the Sunne lets it shine vnto the world thus the true lights of the firmament are still in motiō for the good of others thus the hart receiuing spirits from the liver doth minister them to the brayne and the brayne to other parts of the body Nature hath taught the Deere to helpe one another in swimming the Cranes one another in flying one stone beares vp another in buildings contriued by art nothing is made for it selfe and nothing is good vnto vs except we communicate the same good vnto others and therefore the l Gal. 5. 13. Scripture will haue vs seruants to all and God bindes vs vnto it by force and drawes vs as it were by the hayre of the head in distributing to sundry persons different graces that they might mutually succour and interchangeably helpe one another Of the three m 1 Cor. 13 Sisters which neuer part from one anothers sides faith lookes to God and his Word hope to his gift and reward charitie to the profit and commoditie one of another God make our charitie like the lampe of the n Ex. 27. 20 Tabernacle which alwayes burned and the fire of the Altar which neuer went out make our hope as the piller of fire which guided Israel to the land of o Ex. 13. 21. Canaan increase our faith till we receiue the end of our faith even the p 1 Pet. 1. 9. saluation of our soules thorough Iesus Christ our Lord to whom with the Father and the holy Ghost three persons and one euerliuing God be giuen all honour and glory power prayse dominion both now and for euer AMEN FINIS
may be sure vve cannot come downe without a fall if we wrest the truth vve wrong the truth and so prophane the word and contrary to this commandement take the name of God in vaine As Gods name is profaned vvhen his vvord is profaned so likewise vvhen vve profane any thing which his vvord speaketh of him for as Bishop Latimer vpon the first petition of the Lords prayer Whatsoeuer is spoken of God in his word that is his name First therefore if we profane his bare titles and abuse his name vnto lying as Iacob did vvhen he said vnto Isaac f Gen. 27 20. the Lord thy God brought it that is the venison to my hand if wee abuse it to coniuring as the g Act. 19. 13 Exorcists who tooke in hand to name ouer them which had euill spirits the name of the Lord Iesus saying Wee adiure you by Iesus whom Paul preacheth If we abuse it to cursing as when wee say God confounde me or God plague him if we abuse it to blessing as when we say God speed you if we see men working of mischiefe as though we did make our selues accessary and as though God would patronizâ— that wickednesse they had in hand and would further their worke if wee abuse it to colour any impious practise as doth the Pope in the beginning of his instruments and therefore it became a common by-word among the Germaines In â—omine Dei ineipit omne malum all mischiefe begins in Gods name then doe we profane his glorious name Againe when we profane his properties as his mercy his iustice his power his prouidence First his mercy if we abuse it and take thereby occasion to sinne making it a pack-horse to beare the burden of our sinnes when we doe not onely hope but as though hope were out of his wits we presume and say let vs continue in sinne that grace may a bounde wee are not vnder the law but vnder grace Secondly His iustice when we being vncharitable in our censures condemne it of cruelty and therefore challenge nothing in the bloud royall of the valiant conquerour of the Tribe of Iudah h Mat. 8. 32 but suffer the diuell to driue vs head-long as he did the heard of swine to the lake of desperation Thirdly His power when we abase it to the state of our infirmities as the Iewes who breaking his arme short off brake out into these words i Ps 78. 19 Can he prepare a table in the wildernesse or prouide flesh for his people Fourthly His prouidence when men say God lets the world goe at hauocke and though his prouidence bee the nurse to bring all things vp as his power is the mother to bring all things forth and thoug the one keepes all things in reparations as the other sets vp their frame yet they say things here below are ruled by haphazard the heauens meddle not with earthly things Fortune swaies all though they paint her blind yet they thinke shee can guide the vniforme order that is in the world and in all the parts thereof though they paint her standing on a bowle and turning with euery winde yet they thinke shee can rule and welde others howsoeuer shee be vnconstant and carried away her selfe Te faciunt fortuna deam coeloque locarunt Thus while men like beastly Epicures hold this fantasie that God sitteth in heauen idlely and at ease and will neuer encomber and trouble himselfe with the rule of the world while they had rather make a false God of Fortune then acknowledge the truth of Gods prouidence they attribute vnto God eyes without sight eares without hearing might without minde minde without reason will without goodnesse yea and a God head without properties peculiar to a godhead and while they speake vainely of the appurtenances they take his name in vaine Againe Gods name is profaned when men slightly passe ouer the wonderfull workes that he hath done if we regard not the workes of the Lord and the operation of his hands but speake of them as if the frequence thereof caused neglect if we doe not say vnto God k Ps 66. 3. How terrible art thou in thy workes but make but little reckoning of them because common custome hath inured vs to them then we take his name in vaine This serueth to reproue those which will not stampe this character Ecce euen vpon those workes of God which are triuiall as if seeing but a spiders webbe they doe not say what a wonderfull worke of God is this that such a simple creature should weaue such nets out of it owne bowels or seeing but the hony combes doe not say what a strange thing is this that the most cunning Geometrician cannot obserue a iuster proportion in any thing he doth by art then these silly bees do by nature in the platforme of their buildings but especially it serueth to reproue such as will seeke out naturall reasons of Gods immediate and supernaturall workes with whom l Mat. 11. 4 Goe tell Iohn what you haue seene is no sufficient argument to proue the Messias for they will fetch a reason euen of extraordinary euents be they neuer so strange or else conclude it is but their ignorance of the cause there is a reason though their wits be so shallowe they cannot sound it Lastly as the name of God is profaned by our words so by our workes when speaking like Angels wee liue like diuels when aliud proponentes aliud supponentes like Lillies we be faire in shew and foule in sent m RoÌ„ 2. 24 for now like the Iewes we giue occasion that the name of God is blasphemed This serueth to condemne such Gospellers ' as are Gospelspillers these blots of goodnes which vse religion for a fashon or as a cloake in the raine which they lay away in the house for others are backeward in drawing nigh vnto God when they see the lewde liues of such as make such faire protestations that a man would thinke they would run vpon God for haste let not therefore thy life be like siluer drosse ouer-layd vpon a potsheard let not thy outside be lambes wooll and thy inside fox furre let not thy staple be fine and thy liuer so corrupt that it putrifie the flesh if thou speakest of the name of God and thy good life doth not speake for thee thy simulata sanctitas thy counterfait holynes is double vngodlinesse for in naming God thou defilest his name and causest others to say loe this is the man that acteth so high a part I like not these fellowes which haue Iacobs voice which speake as though nothing but Gospell could drop from them for you see how as though they had Esaus hands they bee rough in their dealings they leane vpon the Lord and say as they in Michas n Mi. 3. 11. Is not the Lord among vs and yet they turne aside by their crooked wayes thus they which shame goodnesse by seeming good and cause Religion to