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
words Wherefore the Lord blessed the seauenth day and hallowed it HEere God shewes that if none of the former reasons will preuaile yet wee should bee moued for our owne benefit to regard it for nothing is more auaileable to bring a blessing on soule bodie then the religious keeping of the sabboth for God hath appointed it to the end that hee might haue occasion to communicate his goodnesse to the diligent obseruers of it So that from this reason that he saith God sanctified the day j. set it a-part for his vse and blessed it that is appointed it for a meanes of blessing to the obedient for the day it selfe is no more blessed then other daies From hence I say wee may learne that the way to get all blessing is to keepe holy the sabboth this is the most direct and sure meanes to get all comfortable prosperitie to keepe an holy rest to God vpon his day One reason is because God hath sanctified it to this end as for inward benefits is shewed Isaiah 56. 4. 7. Where the Lord shewes that for inward blessings if any of what estate so euer will keepe Gods sabboth hee shall haue his hart filled full of spirituall joy God will giue him the spirit of praier and heare his praiers God will giue him abilitie to serue him and accept and reward his seruice And Isai 58. 13. 14 If one will keepe himselfe from polluting Gods holy sabboth and keepe it carefullie then he shall delight in the Lord that is God shall so shew his fauour and loue to his soule as hee shall bee joyfull in God so blesse his hart and conscience as that he shall feele that God is his God loues him and cares for him so that hee shall exult and rejoyce in this and finde Gods blessing both for heauen and for earth so that the mouth of God hath spoken it what euer flesh and bloud will obiect we haue the sure promise of God and it shall bee found true and faithfull So for things of this life Iere. 17. 24. The Prophet hauing foretold the destruction of Ierusalem prescribes a preseruatiue to thē which if they would take as yet their case was curable and that would help all namely to forbeare their worldly businesse on the sabboth and so doe the works of the Lord and then they shall enjoy their cittie and their houses and their wealth withal prosperitie and aboundance So that we see for soule and bodie Gods promise is that the sanctifying of the sabboth will bring happinesse and comfort to both The vse then of this is first for the terrifying of all sabboth breakers for if the keeping of a sabboth be the way to blessing as the truth of God hath sayd it then on the contrary side the contempt and neglect of it leades to all curses and wretchednesse For God hath shewed that this will kindle a fire vpon their houses but they hope to quench it no they shall not it cannot be quenched one may as well quench hell fire as the fire of Gods curse in this life if they continue still in this sinne And in truth experience shewes it that there is a wild fire most continually set vpon such mens goods that they come to naught and if they get mony yet they put it in a broken bag the canker of Gods vengeance eates all vp and they come to neede and want where shall one finde one in twentie that be common sabboth breakers as carriers and such like but they come to misery or if they doe thriue in the world and whord vp outward riches the curse of God seises more violently on their soules and this is the greatest plague of all for now it shewes that God hath no purpose to doe them good for those whom hee loues he corrects and this is the sorest miserie that can bee for a sinner to thriue in his sinne this hardens his hart and makes him runne with full course to hell as no such men is seene they be the most wicked and disordered persons that can bee they profit nothing by reading Gods word hearing worketh not in them they haue no affection in prayer but euen as dead stones no spirituall thing can worke vpon them for their good but euerie wicked and worldly thing hath strength and power enough to worke on them for their greater hurt So that in truth God shewes how hee likes of their course and this should terrifie them from this so daungerous and miserable a course of liuing Secondlie sith God doth promise a blessing vpon those that sanctifie his sabboth that they shall thriue in the Lords house and in religion and in other worldlie matters so farre as may stand with true prosperitie sith he hath spoken this that must stand which goes out of his mouth therefore it is for their comfort that the blessing of God shall attend vpon them whether they haue little or much If they haue abundance the abundance shall bee for their good to be more abundant in good and if they haue but from hand to mouth God will so prouide that yet they shall not want necessarie things but he that brings the day will bring foode and maintainance for the daie so that he neede not care for to morrow but cast his care vpon God whose truth it concernes to care for him and this they are sure off they shall haue a soft hart and a quiet conscience and shall receiue comfort from Gods promises and if one thriue in Gods house he neede not care carkinglie and distrustfullie how he shall doe in his owne house One may know how he shall speede at home by looking how hee serues God in the Church If hee keepe an holie rest with an holie hart holylie he shall haue rest to his soule peace joy to his conscience and bee set in so sure an outward estate as that nothing shall befall him for his hurt But then if one will haue this blessing he must keepe these three rules First let him make it a delight to keepe the sabboth and his joy to doe the workes of the sabboth let him long for it before it comes and bee glad of it when it comes because it frees him from all worldlie cares and thoughts and then hee hath a commandement more especiallie to cast his care vpon God and not to trouble himselfe a whit with them And so he saith in Isay call it a delight to consecrate it to the Lord take as much pleasure in doing the exercises of religion as the workes of your calling And more to indeede for they bee more easie and comfortable by farre wee must come as hungrie to the house of God and with as good an appetit as to our dinner or supper at home for in deede God keepes the best house hee makes the best cheere if wee can bring a good stomacke to the bread of life that hee breaketh vnto vs. But if one bee loth to come and must be
to come As the one good sonne of Ieroboam died younge to the intent that hee might not be infected with the foule sinnes of his fathers house if hee should haue beene longer among them and also that he might not be afflicted with the fight of those fearefull iudgements that were to fall vpon his fathers house And this is no ill bargaine to bee taken from earth to heauen from the battaile to the victory frō man to God and the companie of his Angels and Saints That the Lord thy God giueth thee In that he saith God giues them this land This we learne that all good thinges are the gifts of God as the people of god say in the Psalme the sword and bowe did not bring them into the land of Canaan but the word of God and his promise made to Abraham to giue that land to him and his seede for euer So that God giues possessions and inheritances not wit nor nature As Deut. 2. God saith he gaue the Edomits Ammonites and the Moabites their possession and he did cast out greate giants they thought it had beene their valure but God saith it was his gift for else they could not haue stood before those huge and wast gyants And he saith they shall haue it still So that God both puts and keepes men in possession For he gaue them power and then giants could not keepe them out So in the Psal The earth is the Lords and he giues a reason he hath made it and founded it on the waters all men in the world can make nothing and when is it made they haue no power to preserue it because therefore God only can create and make these thinges he is the only true honour of them And though he sometime put man in possession yet he neuer puts himsefe out but he will haue the disposing of all No man hath the fee simple of his life the best tenure is tenant at will and if god call the soule it must not take day with him Sith then the earth is the Lords and he is the right owner of it this vse we must make of it thankefully to acknowledge whence wee receiue all these thinges that we enioy And men will say why Who is so simple but he knowes and confesseth that God giues him all thinges In word it is true all most none but will say so yet indeede and in practise how many be there which denie it and say the contrarie For where there is a true heartie perswasion that God doth freely bestow all things and we haue them of his gift These two thinges will alwaies followe First such a one so far as he is thus perswaded will neuer be proud for he can say to himself what hast thou that thou hast not receiued and then he will be the more humble rather when he knowes that he is more indebted to God and hath a greater reckoning to giue For all swelling proceedes from hence that a man thinkes that he is behoulding to no body but himselfe Secondly he that in truth of heart confesseth hee hath it from God will vse that he hath to Gods glorie Else if one will say Why I know that what neede you tell me that I haue my wealth frō God I know it well enough But how doe you vse it to serue your owne lust so that you thinke it nothing to bestow twentie pound vpon your filthie lust but cannot afford a pennie to a poore christian to Christ Iesus then you are a deepe dissembling hipocrite For why doth God giue you so large wages but that you should doe him the better seruice and why hath the steward his masters mony but to lay it out for his masters profit else if a stewarde should say I haue the keeping of an hundreth or two of pounds but it is all my masters and not mine but yet he will spende it frankely in gamning or riotousnesse then he is eitheir a dissembler and thinkes not that it is his masters though he say so or else he is a theefe that will lauish his masters goods so vnthriftily But in truth the ill vse of goods shewes that most men in their hearts say of their goods as the Atheists in the 12. Psalm say of their tongues our tongues are ours and wee will speake And they say our wealth is ours and wee will doe with it what our lust But it is not yours when did you purchase it of God when paide you any price to him for it Where was the bargaine sealed What is God shut vp within the clouds and cooped in heauen that he hath nothing to doe with the earth Nay but time will come that they shall know to their greefe that the earth is the Lords though he for a while hath permitted the vse of it to the sonnes of men Therefore let them learne to vse God as a landlord let not their lust be the master of the lords goods This serues also for the terror of those that abuse the good benefits of God to his dishonour God will certainly turne thē out Or if he doe keepe them in it shall be but as in a prison They shall not haue the vse of these things by the vertue of the couenant that they may say as it is heere said the Lord thy God hath giuen thee these and these things but thus they may say the Lord thine enemie hath permitted thee to haue these and these things Iudas could not say the lord my God hath giuen me this monie But the Lord mine enemie hee permitted me to haue it And so it is with all such as abuse Gods benefits they come not in mercie as blessings as fauours out of Sion but they come as curses to harden the heart to make them proud or couetous and more strong to follow their lust Lastly this serues for the comfort of Gods true children and faithfull seruants That sith God giues all thinges therefore surely they shall want nothing that is good for them for hee himselfe saith it is not good to giue the chlidrens breade to dogges and shall we thinke then that he will doe it Doth God feede the swine and will he starue his children And therefore that which oftētimes they take as a discouragemēt that vile Atheists prophane blasphemers and filthie drunken swaggerers haue mony to spare and carrie a sway when they be in miserie pinched with want and necessitie This should be a great encouragment and strengthning to their faith For be the dogs kept thus fatte and well liking sure then the children though they haue not thinges superfluous to make them wanton yet shall not be debard of thinges necessarie to driue them into want Therfore the Lord is our habitation the Lord is food and apparell c. And these things they haue by vertue of Gods couenāt as testimonies of Gods loue therefore though they be not altogether so large yet a little thing that the righteous hath is better then the
Faith makes a perpetuall spring time So he saith in the Psa Trust in God and hee shall giue thee thine harts desire hee that would haue what he can wish or desire let him trust in god for this intitles him to all gods promises yea it giues him intrest to god himselfe and hauing him he can want nothing The meanes how we shall come to this trust in god is to meditate on his power to know that he is able to help vs though we haue all the vvorld against vs and contrariwise that vnlesse God doe help vs all the world and all the helps in the world shall bee no furtherance vnto vs. Then also to consider his mercy that hath deliuered other of his children when they vvere in as great necessitie and vvhen they vvere drunken with gall and vvormewood with sore and grieuous afflictions hee hath made them sober vvith true comfort and consolation These meditations often arising and nourished in our harts will bring vs at length to leane to him and build onely vpon him that is the sure and vnremoueable foundation The vse of this is to teach vs to get this confidence and trust in God that so vvee may haue our harts desire and may alwaies flourish that though heat come though temptations and calamities befall vs and all things seemed to be tumbled and cast vpside downe yet wee bee in safetie for no man is hurt till vnbeleefe and distrust hurt him if the soule bee not hurt by vnbeleefe all other things are so farre from hurting vs as that they shall do vs great good Now the markes wherby we may know that wee doe in deede not in word onely trust and relie vpon God alone are that we may name some of them these first to vse all good meanes faithfully to serue Gods prouidence no man is more diligent in putting all good meanes in practise then he that hath a most constant firme faith in God As we may see that in Iacob hee had a promise that hee should preuaile with men sith he had preuailed with God and that hee should not now bee called Iacob any more one that takes men by the heele but he shall be called Israell one that so wrestles with God that preuailes with him When Iacob receiued this promise and did fully trust in God for his deliuerance yet hee was slacke in prouiding all things that might pacifie Esau nay who could haue vsed more wise and good meanes then he did but still honest meanes for straight he sends him a present to asswage his wrath and sends them out all together but sets a distance twixt one and other that so this pause might make him digest them the better his wrath might by little and little goe out otherwise the flame might haue beene so great that it would haue made him deuoured consumed all if they had run to him all at once and then hee bids them all to make legs and doe obeysance and call him my Lord Esau in great wisedome and discretion for giue a couetous man wealth inough and an ambitious man honour inough and you may leade him whether ye will So did Paul likewise when God had promised him to bestow vpon him all that were in the ship hee would not neglect the meanes for when the marriners would craftily haue gotten them away in the boat he would not suffer it but tels them that if they went away they should bee all drowned and so they should indeed for as God had appointed to saue all so hee had appointed to saue them all together and by those meanes So for our feeding hee that would say hee trusts that God would feede him yet would not stirre his hand to put meat into his mouth all men would say that hee counterfaited for hee that trusts that God will feede him will eate that meat which God hath appointed to feede him So for that man which hopes for a crop hee will not sit at home and be idle but hee that trusts that God will giue him a good haruest will vse all meanes he will plow and sowe his ground leaue nothing vndone and he that vseth this meanes in conscience to God shewes that he doth trust in God So for the soule if you say I trust God will giue mee euerlasting life and saue my soule then you will pray then you will heare the word then you will meditate vpon the word and receiue the sacraments otherwise if you will persecute the ministers of God and bee troublesome to those that teach you and care not at all to pray or doe any such thing these words bee but winde you doe not trust that God vvill saue your soule what euer brags you make And in truth though there bee many among vs that will say they trust to bee saued as well as the proudest as they that be proud themselues alwaies thinke that other men are proud yet they doe but deceiue their owne harts they haue no faith in God for their saluation for if they had they would pray and confer meditate keepe themselues vnspotted of this wicked world and doe other things which God hath appointed as meanes of saluation and hath no more promised to saue any without them then that any should be fed without foode A second note of this true confidence is not to be discouraged when vve vvant the meanes as vvhen we haue them we will not trust on them so vvhen vve want them we vvill not be dismaid if we put our confidence in God for the hart is neuer dismaid till the hope bee gone and if God bee our hope then so long as he remaines our comfort remaines But this is the miserable corruption of our nature that if all these outward things be gone then we sit downe discontented and discouraged and thinke that our case is desperate and vve are vndone but if riches and outward matters flow in and wee haue the world at will then as the rich man in the gosple we say though not in word yet in deede Soule take thine ease now thou hast store laid vp for many yeeres And why vvould he giue his soule allowance to take it ease not because his hart vvas full of gods promises for that had beene a good reason and a sound rejoycing but because his barnes were full of corne and this vvas to vvithdraw his hart from God for who euer promiseth himselfe more fafetie one whit for his vvealth makes an idoll of his wealth and sets it in the roome of God Therfore Iob proues by this that he did trust in God for he did not greatly reioyce in it wealth hee was not verie glad that he had much gold and many cattle and groundes for he knew God did not loue him one jott the better for all that nor all his wealth could keepe one crosse from him or prolong his life one minute of an howre and therfore he did not much reioyce to see these thinges
haue and in what manner hee must be serued and all his attendance and prouision but much more absurd and injurious it is that we will let flesh and bloud beare the sway in his worship for these doe joyne with the diuell and are enmitie to God And if wee will haue this preheminence in our house and that our seruants must do that which we bid them not what they themselues thinke good for hee is a good seruant that doth his masters will not his owne then why should not we thinke it right that god must be lord in his house and we must doe his seruice after his appointment and not our owne This serues to condemne the Papists that are most guiltie in this point and haue defiled the whole worship of God with their owne inuentions and superstition as in prayer by praying to the dead and for the dead and by making other mediators then Christ in all which God may and will say vnto them who required these things at your hands So likewise in the sacraments for the Lords supper the bread must be conjured and crossed and likewise the wine or else they thinke it is not sufficiently sanctified but where hath Gods word commanded any of these things If they be so needefull then they condemne God for want of wisedome that could not see it or if they were not needefull how dare they bee so bold as to adde them to Gods ordinance So in baptisme they haue added spittle salt and creame and such trompery all which is wicked and abhominable and comes vnder this who required these things at your hands So for the ministrie how haue they corrupted it by Popes Cardinals Abbots Monkes Friers the rest of that crue and then they haue appointed their Priest to offer a sacrifice propitiatorie for quicke and dead whereof there is no mention in the scripture of God and therfore there can bee no blessing vpon them for they proceede from the flesh and not from the spirit sprang from out of the earth did not come downe from heauen Therefore also we are to be exceeding thankfull vnto God that hath freed vs from all these things and that wee are taught to worship God aright taught to pray in the holy Ghost and haue the word purelie and soundly deliuered vnto vs hauing such a teaching as God hath commanded and to which he hath also annexed a blessing and so for the sacraments that leauing these toyes they are administred in that sort that God hath commanded So much for the things forbidden in this commandement namely idolatrie and superstition Now as this false worship is forbidden in this commandement so the contrary namely the pure and holy worship of God is enjoyned and wee are commanded heere to stand for and to practise all the good meanes whereby God hath commanded himselfe to bee worshipped These are either more ordinary as prayer hearing reading the word and receiuing of the sacraments and discipline The lesse ordinary are fasting which is to be vsed to the intent that we may the more soundly humble our soules before God and be reconciled vnto him and is then specially to be practised when that we would be freed from some iudgement of God that we either feele or feare or else when wee would obtaine some special blessing that we doe earnestly desire It was commanded in the law once a yeere that they might be acquainted with it and haue a perfect reconciliation with God A second lesse ordinarie meanes of Gods worship is vowes which are to be vsed on speciall occasions when to strēgthen our selues against some sinne or in performing some dutie vve doe binde our conscience to auoide all occasions that may draw vs into the one and to vse all good meanes that may further vs in the other The third is lots which is apart of gods worship to bee vsed in matters of waight to the deciding of controuersies to the ending of strife and contention an example of which we haue in the Acts. 1. Where being to choose an Apostle in Iudas stead and not knowing the fittest they committed the matter to Gods speciall piouidence in casting lots So in choosing of a King which was a matter of great importance because no strife and contention should arise of any tribe towards other therefore they cast lots and so chose him whom God pointed out as it were by the finger And the like they did in deuiding the land of Canaan least any emulation or enuie should arise among them they vsed Gods owne hand as it were in giuing euery tribe his inheritance In such matters of waight and moment then these lots must bee vsed for these ends as a good seruice of God The last lesse ordinary part of Gods worship is an oath which is in like matters of waight to be vsed Sith these things are as stricktly commanded as the other are forbidden this condemnes the corruption and loosenesse of our times Many thinke that if they bee free from idolatrie and superstition then they haue kept this commandement and haue not broken this Thou shalt make to thy selfe no grauen image This is not so for one may bee a damnable breaker of this commandement for all this for God commands as well as forbids and we must turne from dumbe idols to serue the liuing God or else there is no true conuersion Many can say that they do not pray superstitiously but do they euer pray religiously they spend no time in vaine repetitions but do they spend any time in faithfull and holy petitions praying in the holy Ghost they reade no Popish bookes but doe they read the booke of God they come not at Masse but do they reuerently receiue the Lords supper they haue left off Popish fasts like inough for we are falne from Poperie to plaine impietie but doe they fast a christian fast as they did it sinfully doe they doe it conscionably in casting downe themselues and celebrating a sabboth vnto God to confesse their sinnes and craue pardon for the same But for want of these things many want the blessing of God which they might haue and are breakers of this commandement because they bee not so dilligent in vsing the good meanes of their saluation as they were in vsing the ill meanes of their destruction and are not as carefull to plant in the holy worship of God as to pull vp the superstitious so that such are as well guiltie of the breach of this commandement as idolaters they for doing that they should not we for not doing that we should they for vsing false worship we for not vsing the true worship of God but then we shall bee true worshippers of God when we shun and hate all false worship and put in practise all the parts of this true worship of the true God So much of the commandement forbidding all kinde of false worship and commanding the contrary viz. with all reuerence and conscience to performe loue stand
Gods name in vaine which way so-euer one doe not keepe his oath nor commit the euill he sware too yet he sinned in that he made no greater reckoning of Gods name but to take it vp lightly and pawne it afore he had considered whether he had lawfully so done or not and if he doe keepe his wicked oath that is most of all sinfull for then he makes God an author patrone and calls him for a witnesse and allower of his euill So that for one to sweare he will be meet with such an one that hath done him wrong that he will be reuenged of him or such like this is a grieuous profaning of Gods holy name for Gods name should feare vs from euill not binde vs to euill Thirdly Gods name is exceedingly dishonoured and polluted by swearing falsely by forswearing ones selfe which is most vsually called perjurie This is an horrible sinne tending to a most fearefull damnation for if one shall giue account for euerie idle word as Christ saith and if one be subject to damnation for euerie vaine oath as Saint Iames affirmeth then what shal be-come of those that will dare to call God to beare witnesse of a false thing and beare themselues out in a lye by pretending his name Therfore in Zaccar 5. the Lord shewes that his curse like a fretting leprosie shall come vpon the forswearer and vpon his house to consume him and deuoure his posteritie and substance and shall eat into them like a fretting leprosie till it haue brought them to naught And in the 15. Ps it is set as a note marke of a true christian that hauing sworn to his hindrance he will yet keepe his oath Then how far is he from a good man that will of purpose sweare that which he neuer purposeth to performe and set a better coulour vpon an vntruth by garding it with an oath For it were better loose any commoditie then of Gods fauour and suffer damage in any thing then in the matter of Gods glory Now the circumstances doe aggrauate this sinne It is verie wicked and cursed if it be in a priuate place and in a priuate cause But when one comes before a magistrate in a publique assembly and in a matter publikly knowne and to be publikly tryed according to the truth and justice then to winne credit to a lye and vniust dealing by calling the true God to vvitnesse and to behold is most notorious and euen to lye against the holy ghost as Peter saith to Ananias And this is to bring a many sinnes into one to be a theefe and rob the innocent to peruert justice and trueth and therefore when one comes to be a witnesse before the face of the congregation in judiciall manner then purposely vppon set mallice to shrowd and thrust forward a lye as it were vnder the protection and safeconduct of Gods most holy name is one of the highest and sorest breaches of this commandement and abuses of his name Now the way to preserue one against all these abuses of Gods name is to feare an oath as in Ecclesiasticus setting a good man and opposing him to a sinner he giues him this marke that he feares an oath and if one be a frayde to accustome his tongue to swearing he shall not easily be ouertaken with wicked and much lesse perjured swearing but he that hath so lauish a tongue as it can with as much facilitie and nimblenesse poure foorth oathes as any other words he is in continuall daunger to fall into that foule and most odious and hatefull sinne of perjurie And thus wee haue heard how this commandement is broken Now where God forbids any ill he commands the contrary good Therefore we must see what it commands It commands generally to glorifie Gods name As is shewed in the Table following Gods name is glorified in life by a godly holy liueing in christian profession speach or without an oath in speking of Gods words titles attributs works reuerently and to good vse and edification in the lawfull vse of an oath by obseruing these rules in the persons or making that hee be a christian beleeuer else hee cannot sweare lawfully taking that he do require and will accept an oath else there is no calling thing that it bee first true in judgement and knowledge secondly a matter of wait and importance thirdly taken with great feare and reuerence of gods name FIrst for life a christian is bound heere to behaue himselfe so that his whole conuersation may bring glorie to the name of God He must so profit in knowledge and conscience by the word of God which he professeth make such a good proceeding in pure religion as that he may beautifie his religion by a blamelesse and vnspotted behauiour Thus in Mat. 5. Christ saith Let your light so shine foorth that men may see your good works and glorifie your father which is in heauen He would haue christians be as lights and the light which they must send forth on euerie side must be a gratious and christian behauiour that men seeing beholding these beams may glorifie not them and commend them for this a Pharise will doe seeke to haue men magnifie him and speake well of him but a christian must desire that by his meanes men may be brought to magnifie the profession of God and to speake and think most reuerently of that word that hath wrought such grace and such reformation in them The life must be the first beginner in religion or else the speach is but ridiculous as the Lord saith What hast thou to doe to take my words within thy mouth and hatest to be reformed One goes beyond his calling and commission when he dare call himselfe a christian and God his father and will not yeld obedience vnto his commandements in his practise So 1. Peter 2. 12. Haue your conuersation honest among the gentiles c. that they may glorifie God in the day of their visitation q. d. Therebe many of Gods elect that are as yet vnregenerate and as bitter against Gods truth as any of the reprobates and will speake as ill of profession and professours as any other but God will visit them hereafter by his good spirit and the sunne of grace shall shine in their darke harts to their enlightning and Gods word shall work faith repentance in their harts who when God hath shewed the same mercie to them that in former time he did to you shall magnifie God for those good things that haue bene in you which haue caused them that bare an hard minde to religion afore to loue and like it so much the more now And though they stand out long yet at length they shall be wonne and then they will magnifie God And euen bond men are commanded notwithstanding their low estate the basenesse of their condition yet to bring some glory to God and win some reuerence to their glorious profession by their good dealing No man is
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
him to come out of his place and be a witnesse to such matters Therefore vnlesse it bee matter of waight that tends to some glory of GOD or some great good of man to ende some contention that would be dangerous and to set vnitie and good order amongst men we must not be bold to meddle with the name of God and solemnly to call him as a witnesse of the thing in hand Lastly one must doe it with great feare and reuerence as in Eccles It is noted as the mark of a good man to feare an oath and though one be the child of God and an oath be required of him and hee know the thing to bee certainely true and the matter also of waight worth an oath yet if hee come lightlie without any regard of God and reuerence of that excellent name hee is to take in his mouth hee hath failed in his swearing and hath taken Gods name in vaine and is to bee humbled for it For in the Psal he saith Serue the Lord with feare Now if a man must not vndertake any seruice of God without feare and reuerence much lesse must hee call God to bee a speciall witnesse and after a speciall manner set himselfe before him without trembling and a speciall awe of his Magestie And thus much for the commandement now follows the reason of it For the Lord will not hold him guiltlesse that takes his name in vaine HEere God from the greatnesse of the perill goes about to terrifie men from the sin now where hee saith I will not holde him guiltlesse something more is expressed then is vnderstood for the meaning is that God will account him as guiltie and execute a sharp and seuere punishment vpon him So that this wee may obserue as a plaine doctrine out of this doctrine that hee which sinnes against this commandement vnlesse hee doe soundly repent shall feele Gods hand heauie vpon him God will neuer put it vp but will bee throughly reuenged vpon him for it Of all sinnes this seemes most safe in the eies of men a greater penaltie is laide vpon him that robs a man of his goods then vpon him that robs God of his glorie and one may with more ease carrie out a blaspemous furious oath yea many of them wicked scoffing mocking of his word works then any slanderous reproch or taunting terme against his neighbour that is but dust and ashes like himselfe Therefore sith men let it slip so easily God will take the more notice of it and punish it more sharplie for indeede men are more carefull farre of their owne vaineglory then of Gods glory and therefore if God should refer it to mens assises it is sure little order would bee taken for it yea commonlie it is seene that those which should reforme and correct others in this point haue themselues most neede to bee reformed and corrected the greatest rulers that should most represse blasphemie of all others practise it most for if they bee neuer so little crossed how doe they seeke to ease themselues but by violent and outragious swearing Therefore if God should put ouer the punishment of it to their discreation like inough a very slight penaltie should serue the turne and men also could not inflict a sufficient punishment answerable to the fault for damnation is the due punishment as in Iames 5. Therfore God will haue it come before his judgement seat and himselfe will be the judge and the executioner in this offence Sith then god vndertakes to punish it the vse of it is for the tenor affrighting of all vngodly persons that take libertie to themselues to run euer in the breach of this commandement aboue the rest that they grow shamelesse they neuer seeke to hide it nay they will doe it to anger one and they take a pride in it to many also of the ciuiller sort will be loath a man should see them take away their neighbours sheepe or prig a sheet from off the hedge but if they sweare in a passion come and tell them that they are in great fault they wrong God in that which is most deare vnto him they prophane and dishonour his name then they turne all into a jest and laughing what is that such a matter doe you stand so much vpon an oath why who is there I wonder that doth not sweare sometimes and drop out an oath now and then afore hee be aware when he is angrie and doe they make so light a matter of it is it a small thing to fall into the hands of God nay there bee some of Gods people that can say truely through Gods mercie they had rather choose to haue their soule drop from their bodie then an vnaduised and passionate oath from their mouth for if God haue threatned to bring damnation vpon light swearers then where shall mad and franticke swearers appeare these bitter swearers how great a damnation must they looke for vnlesse their repentance be exceeding great for though men let them passe yet before the great judge of heauen they be liable to an action of eternall death wherefore in a case of such danger men must bee content to bee admonished and to bee helped out of the sinne and not take one and chafe at him that by an wholesome rebuke desires to draw their soules out of hell which they would not doe if they did beleeue that God would so seuerely punish them Lastly this may serue for the comfort of those that haue receiued wrong by false oathes and haue false matters carried out against thē by the help of perjurie though corrupt iudges for their owne gaine sometimes regard not this but looke slightly ouer it goes for currant yet the judge of judges will make a better inquirie come with a more true verdit will lay open their innocencie and the damnable hipocrisie and impudencie of their aduersaries and not onely discouer it but plague and confound them for it if they persist impenitent and this was the case Naboth and his children they were by such wretched dealing surprised and brought to death as malefactors as traitors against the King and blasphemers of God but hath not God in his word shewed how hee brought destruction vpon the actors and rooted them out and swept them and their seede away like doung from the face of the earth Naboths name is now cleered and euery one that heares of him knowes him to haue beene better then Ahab or Iesabel were so that God brought their sinne vpon their heads and hath not suffered his innocencie to bee stained God would not beare with it how euer Ahab being the king no man durst goe about to redresse it Therefore all be it sometimes wicked sinners will impudently outface and by swearing and forswearing ouer-sway the good causes of Gods children and carry away matters for a time that are altogether false yet be pacient God will not let the vprightnesse of his childrē be
of commendations and a testimonie of his humble and louing heart that where he came he was verie curteous to all men euen infidels men of a false religion and did carrie himselfe in all good sort vnto them who euer As when he had to doe with the Hittits First he bowes himselfe in all curteous sort and then his words were gentle and nothing sauouring of a proud commanding but with all milde and kind perswasions and intreatie and then when they wilde him to burie the deade in any of their sepulchres giues them heartie thankes and with the like curtesie and good speeches as a fore propounds his request And this gentle dealing did so winne the hearts of these heathen people and made him so well account and esteemed amongst them as they say to him thou art a prince of God amongs vs and would denie him nothing And so when he met the Angels which he tooke for no other but for comon trauailers he saluted them bowing his bodie in all dutifull sort and gaue them good tearmes and called them Lords and intreated them to eate a morsell with him And by this affability and kinde vsage of himselfe he did not only get fauour and good account amonge those with whome he liued but hath gotten credit till this day and shall to the worlds ende that being a man of such worth and good desert so well graced and of such place and wealth all this did not make him sowre carelesse or disdainfull but hee shewed him kinde and amiable euen to the meanest For indeede proud lookes hawtie lookes and a scornefull and a disdainfull eye that is such a thing as God abhorres he doth abhorre an hautie eye and arrogant lookes As he saith in the Prouerbs But we see this is such a thing as many doe it for their credit and thinke to get credit by this looking on high Those among vs that be men of no worth that haue no good qualitie or propertie nothing commendable or worth esteeme inward or outward no grace to praise them no wealth to set them out no parentage to make them had in account swaggerers ruffins prophane beasts filthie drunken swine that make their belly their God These abiect base persons the scumme and froth of the whole earth rude in behauiour wicked in heart and carelesse in life thinke if they can looke big and carrie a proud and disdainfull face and ouercrow euery man and care for no man scorne their betters and prefer themselues before all then forsooth they be men of some name they shal be accounted of they be worthy to be looked after that thinke to get credit by contemning euery bodie and to be had in account by making no account of any one this is theis courage this is their valure and they haue nothing to grace themselues but this kinde of rudenesse But in truth this disgraceth this discrediteth this proclaimes their shame and shewes that they be light empty of all goodnes and if they had many other good parts yet this would hurie all and make them contemned in euerie mans heart and eye to be so scorneful contemptuous to euery one This was Ismaels kinde of life his hand was against euerie man he regarded none nor cared for none but set them all at defiance and at naught therefore euerie mans hand was against him they made as light of him and these also haue a iust Ismaels reward euerie one is their foe euerie man speakes of their shame and what haue they gotten now For they that will be honoured must honour he that will be kindly dealt withall must deale kindly with others and he that lookes for an amiable behauiour from others must shew an amiable behauiour to others The second outward dutie is to defend the oppressed and succour those that suffer wrong and ill entreatie a thing much commended in Iob that hee pulde the pray out of the Lions mouth and sought out the cause of the poore he was a father to the fatherlesse husband to the widow And this did comfort him in time of his trouble more then all wealth in the world This is commanded Prouerbs 24. 11. Deliuer them that are drawne to death and wilt thou not deliuer them that are lead to be slaine If thou say behold I know it not He that pondereth the harts doth not he vnderstand it And he that keepes the soule knowes he not will he not also recompence euerie man according to his workes He shewes that if one see those that be vnrighteously puld to death and oppressed one must not stand by and say alasse what a world is this who euer saw such dealing but one must put his hand to and labour to his power and as farre as he can to rescue him and deliuer him for saith he wilt not thou preserue him as if he had said art thou so mercilesse that thou wilt not helpe the oppressed But then he meets with our excuses that men are readie to speake in such cases alas I knew not that he had such need of my helpe and if I should meddle I might bring an olde house vpon mine own head and trouble my selfe when I needed not But he cuts of all saying doth not God see thee and know thy heart as if he had said Well these excuses may dazell mens eyes and make a faire shew with thē that can see nothing but shewes but God he lookes not so much to the tongue and what one can say for himselfe but he ponders the heart doth not see it lightly but considers knowes euery particular thing and circumstance and therefore it is no shifting and doubling when he comes to take a triall of vs and he knowes that all these excuses come from selfeloue and loue of lucre and commoditie that one would spare cost and liue at case and rather see an other oppressed with wrong then stirre himselfe a little to helpe him And last of all he saith you that be so loth to suffer a little trouble and at a little charges to helpe an other man in his miserie know you not that God recompenceth men according to their works that he causeth them to reape like for like and may not you come to the like miserie your selfe and then because you had no heart not will to helpe an other you shall see others sit as quietly by you and not venture to giue you any helpe But now men are come to that selfeloue and want of other mens wrongs as it were a thing done in a farre countrey and in an other age as though it nothing pertained to them they haue nothing to doe with it But those that be of the better sort will onely haue a little idle pittie and mercie of the mouth in a few words alasse I am sorie and it is pittie that honest men should be thus wronged but neuer put to an hand to helpe nor stirre a finger to doe any good to their reliefe neither