27. lay apart all filthinesse and superfluity of maliciousnesse and then receiue with meeknesse the word that is graffed in you which is able to saue your soules Thirdly God speaketh therefore heare with reuerence If a Proclamation come from the King we vncouer our heads to harken to it when c Iud. 3. 20. Ehud told Eglon he had a message from God he arose from his throne d Deu. 31. 26. The Arke wherein the law was put e Ex. 25. 11 14. was within and without ouerlaid with pure gold It was carried vpon barres that the Leuites might not touch it that so the maiesty and dignity might breed in the people reuerence when the Arke came from the Philistims the Bethlemites receiued it with great gladnesse but vsing it with little reuerence f 1 Sam. 6 19. it caused the destruction of many It was not giuen in charge to the Elders of Israel to teach the people as it was to the Leuites yet when the law was deliuered to the sonnes of Leui g Deu. 31. 9 it was also deliuered to the Elders and they were ioyned as assistants with them that it might be the more reuerently regarded of the people If wee heare the law as Sarah did the message of the Angell h GeÌ„ 18. 12 who laughed when shee heard it or as Pharaoh did the message sent vnto him from God concerning the deliuerance of Israell i Ex. 5. 2. who blasphemed when he had heard it or as Iehoiakim did the rowle which Baruch wrote at the mouth of Ieremy k â—er 36. 23 who cut it in peeces with a penne-knife and burnt it when hee had heard it if wee can dispute and talke of it as though our tongues did runne vpon pattens if we cast it behind vs l Ps 50. 17. as the vngodly in the fiftieth Psalme then the excessiue reuerence of the Iewes shall condemne our defect who at this day heare and reade keepe and vse the law of God with all reuerence they neuer lay any other booke vpon the Bible they wash their hands before they touch it they will not sit vpon the bench where it lieth as often as they open or shut it they vse to kisse it Fourthly God speaketh therefore beleeue That men might get credit to their lawes they were reported to bee inspired by the Gods at Rome at Athens and other places the Heathen gods were lying gods and dying gods but God who gaue this law is trueth and life and his law like himselfe vera est viua est sana est plana est what he speaketh passeth by indenture by couenant by oath before good witnesses signed with the finger of the holy Ghost and sealed with the bloud of the Sonne 2. If inferiour persons speake they perswade by reason knowing they haue no authority to giue them credit m Ex. 4. 1. They will not beleeue mee saith Moses they will say the Lord hath not appeared vnto thee therefore the Lord tels him hee shall haue a testimoniall hee shall haue euidence to shew the miracles which he worketh shall proue his commission but Kings and Princes of their meere authority looke to be beleeued here God speaketh n 1 Tim. 6. 15. who is King of Kings take the word of a King for it 3. Ipse dixit among Pythagoras schollers went current if their master said it it was enough they set vp their rest and shall not we that are schollers of Christ giue the like credit to our master in heauen Beleeue when he saith he will visit beleeue when he saith he will shew mercy Neither doth the Angell vse any other argument to confirme the women in the resurrection then this o Mat. 28. 7 Loe I haue told you Lastly God speaketh The law is his word and therefore it must not goe in at one eare and out at another it must not be as musicke which once ended there is no more remembrance of it or as vntimely fruit which perisheth as soone as it is brought forth if it were of no reckoning it were no matter if it went as it came if it were of little moment it were no matter though it went no further then the outward eare then the porters lodge but it is purer then gold yea then much fine gold p Mat. 13. 46. it is a pretious pearle and therefore must be kept vnder locke and key in the closet of the heart q Col. 3. 16 it must dwell in vs we must be like Iacob r GeÌ„ 37. 11 who noted the saying and like Mary Å¿ Luc. 2. 51 who kept all the sayings in her heart If we can say as Iob in another case t Iob 16. 2. We haue often heard such a thing and doe not incorporate it and keepe it in vs we shall receiue the same checke which the Iewes did u Io. 5. 38. His word haue yee not abiding in you God spake all these words When God would blesse the people which kept his law and curse the disobedient x Deut. 27. 12. c. six Tribes should stand vpon mount Gerizhim to blesse and six vpon mount Eball to curse and the people should not be left out for they should answer and say So be it In setting downe the Articles of our faith it hath been held as a tradition that Peter began and afterwards euery Apostle added his Article and therefore called the Apostles Creede but in deliuering the Law God was not one of six nor one of twelue he had no copertner but spake all himselfe as y Iams 2 11 He that said thou shalt not commit adultry said also thou shalt not kill and so of the rest If God spake all then we must heare all obey all The Iewes could be content to heare Steuen till he touched the disease Noli me tangere z Act 7. 54 but then they gnashed at him with their teeth to heare Paul till he deliuered words which stood not with their liking then they said a Act. 2. 22 Away with such a fellow from the earth for it is not meet that hee should liue The blasphemer who armes himselfe to strike the Lord with some deadly wound can happily be content to heare the first to heare the second commandement but if God will speake further he shall haue better leaue to hold his peace if he will write further in the first table he will be ready to cry manum de tabula harpe no more on that string vntoothsome is that truth which treadeth downe his owne likings The Adulterer waiteth for the twilight and commonly faulteth in the darke and because the seuenth commandement doth light him a candle he doth not willingly giue it the hearing and so of the rest if any one commandement doth crosse the paths of our speciall delights would wrest vs in tune would call the eye of the soule home to it selfe and make vs see a glimpse of that we would not
the law of nations because all Nations had some glimpse of knowledge by it but great things are not seen in the darke nor little things in the common light but in the sun beames the least mote may be discerned so in the darknesse of nature great sins were little seene and therefore the heathen thought simple fornication to be no sinne but this the literall sense of the Law condemned But the motions of the heart are discerned by the Law spiritually vnderstood and therefore men being as young schollers which cannot frame their letters without a Copy God gaue them a Law written as a mould wherein to cast all their thoughts a touchstone wherby to try all their words the Beame of the Sanctuary wherevpon all their actions should be ballanced all their workes weighed a written warrant without which a good man dare doe nothing and with which what dare he not This is the Morall Law contained in the tenne Commandements vnto which this is the Preface like the forefront of the Sanctuary like the sound of a trumpet before some weighty proclamation a forerunner of the law as Iohn of the Gospell with letters of commendation Exodus 20. 1. God spake all these words and said I am the Lord thy God which brought thee out of the land of Egypt out of the house of bondage Wherein consider 1. The Lawgiuer God spake all these words 2. His naturall properties 1. his greatnesse I am the Lord. 2. his goodnes set out 1. generally thy God 2. specially in hauing a regard 1. of their soules in drawing them out of a place subiect to superstitiō 2. of their bodies in bringing them frō bondage GOd spake these words 1 In other parts of the Bible God vsed other mens mouthes b Luc. 1. 70 he spake by the mouth of his holy Prophets and c 2 Pet. 1. 21 holy men of God spake as they were mooued by the holy Ghost 2 he vsed other mens pens there were Scribes which were the pens of Gods owne finger as there were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d 2 Chr. 24 11. mens Scribs called Notaries e Ier. 36. 10 Secretaries f 2 Reg. 18. 18. Recorders and g Ier. 8. 8. Gods Scribes whose office was to write the words of the Lord and to expound it but in deliuering this law God spake himselfe The Decalogue was the immediate word of his owne mouth he did h Ex. 31. 18 write himselfe he made his owne pen publike Notary of his tongue his owne finger was the pen so that we may say as the Inchaunters of Aegypt in another case i Ex. 8. 19. Digitus Dei est hic this is the finger of God This double dignity in speaking and writing which the law hath aboue other scripture teacheth vs to lend a most attentiu◠eare vnto it The holy Ghost commends vnto vs some scriptures as more excellent then other in respect of our vse or seuerall necessities by remarkable notes either in the beginning of the speach as k Mat. 1. 23 behold which marke of attention is as the ringing of a Bell before the sermon or in the end of the speach as l Ps 3. 2. ◠Selah which is a postcript and teacheth vs to looke backe and in this case to be like m Gen. 19. 26. Lots wife who turned backe and looked behind her Sometime the holy Ghost writeth more artificially then at other times as n Psal 111. 112. 119. some psalmes and the Lamentations of Ieremy are written in an Alphabeticall order to note their dignity and helpe the memory Sometime the holy Ghost giueth some scripture a name aboue other names as Dauid calleth the 120 Psalme and 14 Psalmes following songs of Degrees not for that the Leuites did raise the tune in singing those Psalmes for these and other Psalmes had the like tune nor yet because they were sung on the stayers of the temple for Salomon built the temple after those Psalmes were stiled by that name but because as a learned writer of our time hath well obserued they were excellent Psalmes of a higher degree and more speciall vse But neither note nor name nor any thing else can commend vnto vs any especiall scripture whereby to moue attention so much as this which is superlatiue to them all God deliuered the law with his owne mouth God did write it with his owne finger so that he might say for the one as Ioseph to his brethren o Gē 45. 12 Beholde your eyes doe see that mine owne mouth speaketh to you and for the other as Paul to Philemon p Philem. 19 I haue written this with mine owne hand 2. God is a Iudge his Law is a Charge and when the Iudge doth giue the Charge euery man is ready to harken to it 3. There is an interchangeable speach betwixt God and vs we speake vnto God in prayer and thankesgiuing he speaketh to vs by the audible sound of his word or secret voice of his Spirit we cry vnto God that he would heare vs that our prayers may goe vp and his mercy may come downe that God and our prayers may meete together in heauen q Ioh. 4. 7. as Christ and the woman at Iacobs well and God interchangeably crieth to vs that we would heare him the voice that descended from heauen gaue nothing else in charge but this r Mat. 17. 5. heare him as though other duties were comprised in hearing and Christ speake of hearing when he told Martha ſ Luc. 10. 32. one thing was necessary as though other necessities were to giue place vnto it t Pro. i. 24. 28. He that stoppeth his eares when God speaketh shall speake himselfe and not be heard Therefore be not like hounds which haue their eares hanging towards the earth by reason whereof the sound and voice cannot so soone enter much lesse be like the deafe adder u Psal 58. 4 which stoppeth her eares but be like the little birds which peirk vp their heads when the dam doth bring them meat and be ready to say with Samuel when God speaketh x 1 Sam. 3. 10. speake Lord thy seruant heareth Secondly God speaketh Therefore wash away the dregs of sinne before you come to heare as the adder slips of her skin as the Eagle casts her bill as blind Bartimeus the legger threw y Mar. 10. 50. away his cloke before he came vnto Christ z Es 55. 1. Come to the waters and drinke but be like the Serpent who when he comes to drinke first spues vp his poison Gods law is pure and will aske pure and cleane vessels wherein to keepe it it is new wine and will not be put into old stinking bottels a Ps 119. 105. Gods word is a Lanterne and light sinne is a curtaine drawne ouer the heart which hideth and eclipseth the light from shining vnto you and therfore first b Iam. 1.
A Iudicious and painefull EXPOSITION vpon the ten Commandements Wherein the Text is opened Questions and Doubts are resolued Errours confuted and sundry Instructions effectually applied First deliuered in seuerall Sermons and now published to the glory of God and for the further benefit of his Church By PETER BARKER Preacher of Gods Word at Stowre Paine in Dorsetshire Psal 19. 7. The Law of the Lord is perfit conuerting the soule the testimony of the Lord is sure and giueth wisdome vnto the simple Esay 8. 10. To the Law and to the Testimony Printed at London for Roger Iackson and are to be sold at his shop neer the great Conduit in Fleet-street 1624. To the Right worshipfull the Deane and Canons of the Cathedrall Church of Sarum his very good Patrons RIght Worshipfull when contrary to my custome I had penned these Sermons I could not at first determine whether If I should smother them in my deske or send them out into the common light I should let them perish as soone as they were brought forth happily some would endite me of closenes If I should suffer the world to take a view of them others would condemne me for profusion especially seeing that this age being furnished with Bookes euen to satietie and surfet may say of the Priests as Bezaleel of the people The people bring too much and more then enough for the vse of the Tabernacle Ex. 36. 5. But while I was thus musing at last I resolued rather to presse then to suppresse them and now they lay open to all censures If your Worships shal thinke I sound from my emptines yet blame me no more then you wil the ful handed which commonly are most sparing herein mine owne heart sometime endited a good matter then with the spider did I weaue my webbe out of my owne breast at other times my tongue was the pen of other Writers then with the Bee did I gather hony out of the flowers yet so as with the Dogge at the Riuer Nilus I neuer did but touch and goe lappe and away and being desirous to be rather Scriptor then Exscriptor a water-spring then a leaden spout did in gleaning commonly make others mine owne for forme by many alterations If your Worshâ—ps shal marke these my poore pains with your starres you shall encourage mee the second time to put pen to paper but if with your spits your dislike shall driue me to a non plus my second Sermons shall neuer stand in white sheetes and so referring my selfe and my labour to your charitable censures I rest your Worships in all duty and true affection P. Barker A Briefe Table of the principall points Contained in this Exposition A ACcusation The punishment for false accusation 293. none to bâ— condemned vpon slender accusation 294. 296. lawfull for a man to cleer himselfe when falshly accused 302. Admonition Sinners to be admonished 294. why admonitions are doubled 59. who the worse for admonition 148. Adultery what it is 123. 259 bred of idlenes 182. of gluttony 274. how punished 269. the efects of it a bad name 267. a poore estate 266 a short life 245. 266. a common sin 117. 261. Affliction who most subiect to them 20. deliueraÌ„ce from them 24. 30. no argument of Gods anger 22. to Be prepared for before they come 24. Age old age to be honored 212. Anger must not be in the heart 252. nor appeare in the tongue 253. nor countenance 254 nor any kind of gesture 255. Apparel must be modest 273. 279. Articles of the faith gathered by the Apostles 6. Atheists of no religion 119. worse then diUels 120. B Bastardy a blemish 267. of what priuiledges bastards are barred ibid. Benefits from whom they proceed 234. Blasphemy how punished 168. Body parents the instrument in framing it 92. 194. the seuerall parts of it 92. Bounds not to be remoued 283. Britaine diuided into 3 Kingdomes 14. 166. made a Monarchy by K. Iames 14. 209. Buriall cruelty in taking vp the dead 107. the vsurer denied buriall 281. places of buriall held in great reuerence 196. C Chastity Man and Wife must liue sole and chast 123. 261. 269. 310. Children their naturall affection to their parents 36. 149. 199. vnnaturall 199. bad children of good parents 37. Children a great blessing of God 308. to be well brought vp 312. corrected 207. 267. reuerence their parents 194. obey them 196. relieue their wants 198. not glory of bloud but vertue 224. their duty dispeÌ„sed with 199 Christ deliuerance by Christ 31. 101. no pardon without Christ 75. 110. or mediator 102. Church of God is militant 250. Combat single combats vnlawfull 246. spiritual combats commanded 250. Company ill to be auoided 15. 97. good to be frequented 15. Compassion deriueth to reliefe 27. 257. foolish pity 243. Confusion required 68. hardly drawne from vs 29. Conscience may be asleepe 53. will accuse 297. sinne torments the conscience of the bad 53. as of murderers 242. 249. and of the good 56. the wicked sin against their conscience 296. Contentation we must be content with our estate 141. 288. Couetousnesse the couetous makes his goods his God 39. would ingrosse the world 130. 278. 307. is a theefe 288. wanteth that he hath 278. must make restitution 289. Country loue to ones Country 15. Creation God wonderfull in creation 92. Crosse the Crosse made an Idol 85 117. the vertue of it 85. 112. Cruelty of an Adulterer punished 243. Custome hard to be left 146. no good excuse for swearing ib. D Dancers the better the worse 272. Dead which to be lamented 107. speake nothing but good of them 107. 298. not to be praied for 13â— Death terrible to the wicked 57. welcome to the Godly 58. vnwelcome to the carnall worldly man 229. sundry sorts of death 226. Delay a good deed not to be differred 291. not iustice 134. Defense a man is to defend himselfe when he is assaulted 250. an innocent when he is accused 303. Desperation the desperate abuse Gods iustice 161. Diuorse not lawful 264. except for adultery 128. bred through want of loue twixt man and wife 264. Dreames the order of Dominick Friers confirmed by a Dreame 106. no certainty in them 234. Drunkennes shortneth mans life 245. E Election of grace 123. Eloquence the force of it 61. not vsed to colour a bad cause 295. Enuy drinks it owne venome 245. Examination examine our solues 134. Example Iudgements on other must be examples to vs 155. God must be our patterne 188. giue good example 167. superiors to inferiors 178. 187. inferiors must follow good example 181. not liue by example but by law 181 198. Excuse sin is not without a shift 144 kindnes in excusing Scripture condemned 157. an excuse for periury 170. Experience a good proofe 62. Extremities to be auoided 114. in diet 41. in pastime 40. in labor 184. in reports 297. about the Crosse 113. about images 113. about the Sabboth 174. F Faith beleeueth Gods word 5. is aboue
inordinate quarunt h Io. 8. 19. vbi est quia vbique est the Pharisees should not aske where he is but where is he not he is a circle whose centre is no where and circumference euery where he filleth all things not that they containe him but rather that he contains them he is whole in all things and all things in him and as he beareth vp heauen and earth and yet is not burdened so he filleth heauen and earth and yet is not inclosed Heauen is his chamber of presence there he is by glory the heart of his elect is his preuy chamber there he is by grace and though he be farre off from the thoughts of the wicked yet is he not away for where he is absent by grace there is he present by vengeance The argument then is this I am the Lord therefore you that are seruants must obey i Mat. 8. 8. I say to my seruant doe this and he doth it It is Gâ—rrans obseruation The other Apostles call Christ k Mat. 26. 22. 25. Lord because they meant to obey him but Iudas doth not so because he had shaken off the yoke of obedience they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howsoeuer it come to passe that our Geneua translation in English make no difference in the title l Luc. 19. 3. 8. Zacheus desired to see Iesus because he needed a sauiour by and by he called him Lord as though he were at his beck to doe his will The whole order of nature is nought else then a proofe of the obdience which all creatures both aboue and beneath yeeld vnto the Lord the m Iob 37. 12. Raine Winde and Stormes execute that he commandeth n Mat. 8. 27 The Sea obey him when he stilleth the raging waues thereof when he treads vpon it as his freehold o Mat. 14. 25. when it is so stiffe that he may walke vpon it p Luc 5. 6. 7 The inhabitants of the sea obey him when they come thicke and three-fold into Simons net The earth obey q Ioh. 11. 43 him when he bids Lazarus come forth The heauens obey him r Act. 1. 9. when it openeth and receiueth him into glory This is sufficient euidence to condemne vs and shall set a glosse on our rebellion if we which haue sense wit and reason shall disobey if the heart of our heart and the inmost concauity thereof which is made to containe vitall breath be not filled vp with subiection to the will of the Lord that we can say euery one of vs thy law is within my heart The Lord thy God the Lord of all by right of possion the Lord God by right of ereation but the Lord thy God O Israell by â—ight of speciall election for thou art separated from other Conntries as Å¿ Es 20. 6. an I le from other lands t 1 Pet. 2. 25. God is a Bishop and u Mat 28. 19. he giues his Apostles a commission to visit all other Diocesses of the world but Israel was a Peculiar and this x Luc. 1. 68 he visited in his owne person y Deut. 7. 6 others were as the Commnos of the world these as Gods owne inclosure Other nations like wilde beasts wandred among mountaines woods and deserts these as his owne flocke hee receiued into his folde z Hos 11. 3. 4. Hee ledde Ephraim as one should beare them in his armes hee ledde them with cords of a man euen with bands of loue They which voluntarily come into any Kings dominion euen by the common law of Nations are subiects to that King a GeÌ„ 46. 6 Iacob and his family goe into Egypt yet God giues them a priuiledge calling in Israel his sonne and b Ex. 4. 22. his first borne At the first before the couenant God made with Abraham one person was not more respected then another but as soone as it was said c Gen. 17. 7 I will bee thy God and the God of thy seed after thee the Church was diuided from other nations no otherwise then light was from darkenesse in the first creation but as in the time of Brutus sic parâ—is componere magna solemus Britaine was but one Monarchy which after him was diuided into three Kingdomes till our gratious King Iames pulled downe the partition wall and ioyned not onely Roses but Realmes together so the people of the world before the couenant being of one and the same condition and all alike vnder one God were afterwards diuided into Iewes and Gentiles and one much more respected then the other till Christ the Prince of peace came who breaking downe the wall of partition made an vnion made of Iewes and Gentiles one people so that d RoÌ„ 2. 29 he is not now a God of the Iewes alone but of the Gentiles also and the Greeks may as well say Christ as the Hebrews Iesus the one e RoÌ„ 8. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the other Abba and this that God is our God is the second argument here vsed to allure vs to obedience f Gen. 27. 12. Iacob is afraid to abuse old Isaac because he is his father g GeÌ„ 39. 8 Ioseph will not consent to the inticements of his mistrisse because Putifar is his good master and we must be afraid to offend because we haue a good Father a good Master a good God if we wander out of the way and go astray from his Commandements turning aside to the right hand or to the left he may iustly challenge vs and say I am thy God thy God why hast thou forsaken mee h 1 King 12 â— The gray-headed Counsellors in Israell which had stood before Salomon while he yet liued told Rehoboam his sonne If thou speake kind words vnto this people this day they will bee thy seruants for euer God speaketh kinde words vnto vs this day I am the Lord I am thy God and therefore wee must not bee seruants vnto sinne but in a resolute detestation whipping that bad merchant out of the temple of our heart be his seruants for euer Which brought thee out of the Land of Egypt Egypt was a land full of superstition it honoured diuels it honoured men it honoured beasts it honoured plants what thing was it but it was to them a God and therefore this was a great fauour of God to be deliuered out of it Nature hath ingrafted in euery creature to loue the place where it tooke birth and beginning i Ecc. 1. 7. The Riuers goe to the Sea from whence they came k Gen. 8. 9 The Doue returned to the Arke from whence shee came forth l 1 King 11 22. Hadad lacketh nothing with Pharaoh yet in any case will goe into his owne Country but yet if Caldea the place of Abrahams natiuity serueth strange gods then the Lord saith vnto him m GeÌ„ 12. 1 Get thee
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
that too rude and carelesse words doe not slubber vp good matter and vnhansome cloathes mishape a good body but I must needs speake sculpta for the substance of my matter speake of that which is carued of that which is grauen of that which is painted Thou shalt not make to thy selfe any grauen Image nor the likenes c. in which words the prohibition forbiddeth vs falsely to worship the true God or giue his true worship to a false God condemning such as are stained with their own workes and goe a whoring with their owne inuentions The Iniunction requireth vs to worshippe one true and euerlasting God in sincerity and truth as he hath prescribed in his word commending such as kisse the sonne and washing their hands in innocency doe compasse his altar Tereasons to make vs bow our necks to this yoke are two The first is taken from Gods loue vnto vs I the Lord thy God aâ— a italous God as if the Lord should say my heart did cleaue vnto thee my soule did long for thee I did kisse thee with the kisses of my mouth I entred into a couenant with thee and thou becamest mine neither can I in any case abide that thou shouldest be vnto any other therefore let me bee as a bundle of mirrhe vnto thee let mee and none other lie betweene thy breastes The second is taken from the loue of man to his posterity visiting the sinnes of the Fathers vpon the Children c. As if the Lord should say if you loue your children which are flesh of your flesh bone of your bones deuided peeces of your owne bodies and liuely pictures of your selues then doe not say to the worke of your hands yee are our gods but serue me with gladnes and offer to me the sacrifice of righteousnesse for my song is iudgement and mercy my visitation is like checker-worke blacke and white they which dishonour me shall come to shame they and theirs their children and their childrens children but those that honor me I will honour them and their posterity for euer more The hand of this Commandement leadeth mee to consider First the manner in deliuering it then the matter contained in it each of these hauing such variety of notes worthy to bee obserued that plenty it selfe making mee poore I know not where to beginne but let my first Obseruation in the manner of deliuery be this Our nature is very subiect and prone to this sinne of Idolatry Wee are very ready to erect vp altars vnto Baal and to hold vp our hands to a strange God for otherwise this commandement might haue been as short as that which went before or that which followeth after and the Lord needed not haue giuen a double charge or haue made a double fence hadge and ditch to keepe vs within bounds that wee transgressed not for this cause Ieremy compareth Israell r Ier. 2. 20. 23. 24. to a run-about harlot because she multiplied her fornication and could not be satisfied s to a swift Dromedary because shee did run more swiftly then a horse to the superstition of other Nations t to a wild Asse because shee could not bee wearied or made tame One sin of Israell was couetousnes u Hab. 1. 15 they tooke vp all with the angle they catched it in their net and gathered it in their yarne they loued siluer and were not satisfied with siluer whatsoeuer their measure held it was still capable of more but to set vp idoâ—atry they are content to part not with their siluer onely but with their gold also though they be farre fetcht and deare bought euen with the aduenture of their owne liues x Ier. 10. 9 Siluer plates are brought from â—arshis and gold from Vphaz for the worke of the workeman and the hands of the founder But this mettall was not yet tryed and fined but remained in a rude lumpe and so it was a smaller matter to depart with it and therefore more then so y Iud. 17. 4 Michahs mother toke two hundred shikels of siluer and gaue them to the founder who made thereof a grauen and molten image and more then so In Exodus the women though women commonly loue to braue it more then men and to attire themselues more trimly then stands with their husbands state to whom it is death to goe from their iewels are content to strip themselues of that which is most deare vnto them to make a golden Calfe z Ex. 32. 2. Pluck off saith Aaron hereby thinking to restraine themselues from sinne especially considering a Ex. 30. 13 their taxation lately past and the displeasure that might arise vnto the husbands from their wiues in time to come the eare-rings the golden earerings which to weare was and yet is the faâ—â—ion in the east Countries which are in the eares of your wiues of your sonnes and of your daughters and bring them to mee stay there Aaron goe no further neuer adde that you wilt make an Image of them for thou hast already said enough and more then enough for the women like an arrow out of a bow or a bowle down a hill without commoning hasten about the businesse beeing ready to fulfill thy demande before thou hast ended thy words and to bid the husbands plucke the eare rings was more then needed for they themselues plucke them from themselues and bring them to thee if Aaron hadbut said bring mee some gold though not wrought a man woudl haue thought it had beene as good as a supersedeaâ— to their idolatrous petition if but a little siluer be demanded of vs to buy a Bible make a pulpit repaire a Church or prouide any thing fit for Gods seruice wee play b Mat. 19. 22. the young man in the Gospell and if we cannot possibly slip the coller we goe away sorrowfull but to make an image the women bring gold wrought gold Iewels of gold and and though they loue to be in the fashion yet put themselues out of fashion to fashion an Idoll What great affection and loue doth Nature worke in parents towards their children being liuely pictures and welking images of themselues How neere went this saying to Abrahams heart Cast out the bond woman and her sonne hee knew that the promised seed should come of his sonne Isaac c Gen. 21. 11. yet this thing was grieuous in his sight because of his sonne Iacob supposing that Ioseph had been dead vowed to mourne for him all his life long d Gen. 37. 35. I will goe downe to the graue to my sonne mourning but hearing of his welfare the text saith that as though hee had been as good as dead before e Gen. 45. 27. the spirit of Iacob reuiued Necessity is a sore weapon and what a plague is this when God doth not helpe men with the barne or the wine-presse when they must cut vp nettles by the bushes and Iuniper roots must bee their meat when God giues cleannesse of
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
workes and in very deed the best men haue some let spot or want euen in their very deuotions goe to prayer when the best men haue prayed they had need to pray againe that God would forgiue the faults in their prayers and therefore there is an Angell that powreth sweet odours into the prayers of the Saints to shew that they yeeld no sweet sauour to God without fauour in Christ Goe to loue a Reu. 8. 3. Peter loued much but yet hee did fault in his loue when hee heard of the passion as he did afterward fall from b Mat. 16. 22. his loue when the passion was hard at hand We desire to be c Luc. 22. 57. but conformable to the Angels d Mat. 6. 10. They will be done in earth as it is in heauen but the Angels are not without blemish in his sight and though there were no other thing yet the very corruption of our flesh it selfe doth infect that which of it selfe is pure as a muddie ground doth the cleane water and as an vnsauery caske doth the good wine that is put into it This serueth to condemne such as relie vpon their owne merits especially such as thinke Gods law too strait for their holinesse stand for supererogation aboue law supposing they are so farre from need of mercy that they haue satisfactions to spare for others ouer and aboue their owne discharge for when the Lord saith he will shew mercy to the best he insinuateth e Luc. 17. 10 that when wee haue done all wee can we are vnprofitable seruants and that reward is giuen not according to our deserts but according to the worthines of him that doth bestow it our merit is the mercy of the Lord and as long as God is manifold in mercies man is manifold of deserts indeed we are ready to stand too much vpon our good actions and therefore the Psalmographer teacheth vs to speake twice against our selues f Ps 115. 1. Not vnto vs O Lord not vnto vs but vnto thy name giue the praise A good man doth that for which hee came not so as hee can boast but so as God accepts it while he pardons his weaknes so that our righteousnes consists rather in forgiuenes of our sinnes then perfection of our vertues and when God rewardeth vs hee recompenseth vs according to his owne honour not according to the basenes of our owne hearts or the estimation wee haue of our owne worth Againe this serueth for the comfort of those which are determined to keepe the word of God which enforce themselues to obey it and to walke in the name of the Lord their God for euer yet grone vnder the burden of their sinnes and when they would doe good euill is present with them cals at their doors craues entertainement and of force will bee their tennant I say this is their comfort to know that God will shew mercy si faciunt pracepta etsi non perficiunt if they keepe his commandements in truth though they fulfill them not in perfection God accepteth that which his children doe willingly though weakely he takes the will for the worke and measuring the deed by the desire and the desire by sincerity will shew mercy hee will shew it it shall appeare and shine as Saint g Tit. 2. 11. Paul speaketh of the grace of God as if the Lord had reared it vp in the midst of the firmament like the sun that all the world might see it To thousands The Lord is mercifull and righteous and our God is full of compassion h Ps 116. 5 I the Lord thy God here the Lord is mercifull visiting the sinnes here he is righteous shewing mercy to thousands here our God is full of compassion visiting sins to the third and fourth generation not that he confines himselfe to three or foure discents for when he had executed vengeance vpon the posterity of Ham to the sixt and seuenth generation yet his wrath was not turned away but his hand was stretched out still and shewing mercy to thousands not that hee ties himselfe to any set number but making comparison of iustice and grace he sheweth that hee is more prone to mercy and that this mercy doth outgoe his iustice as that other Discipel did out run i Ioh. 20. 4 Peter as they posted to the sepulchre Iustice is Gods left hand mercy is his right now God is right-handed he vseth his right hand more then his left therefore that is the greater of the two if his wrath like Nilus hath ouerflowed a while at last like the flouds in k Ex. 15. 8. Exodus it stands still as an heape or else like Iorden it is driuen backe or is like the waters about Ierusalem which might be dryed vp with l Ps 1 14. 3 the tramplings of an army m Es 37. 25 but his mercy is as the fountaine of the gardens n Can. 4. 15 a Well of liuing waters and the springs of Lebanon the one like the garments of the Gibeonites worne out o Ios 9. 13. in a few discents the other like the p Deu. 29 5 garments of the Israelites in the wildernesse which did not weare the one like the wings of the Eagle in q Dan. 7. 4. Daniels vision pluckt off the other r 1 King 6 27. like the winges of the Cherubims neuer pulled in but euer stretched forth the one like Å¿ 2 King 4. 6. the widdowes Oyle which ran a while and then ceased the other like t Ps 133. 2 Aarons oyle for as that rested not on Aarons head but ran downe vpon his beard and went down to the very skirts of his garments So Gods mercy resteth not on the head on the good father but discendeth to his children to the next generation and so along still to the lowest borders of his religious issue Gods mercy died not with Abraham but stretched it selfe to his righteous seed from generation to generation as the kindnesse of the Athenians to that same good and iust Aristides dyed not with him but extended it selfe to his posterity for when hee died so poore that he left not to bury him according to his place and desert they respecting his children gaue his sonne Lysimachus one hundred Minas that is 240. pounds and married his daughters at the charge of the City This serueth first for the comfort of those good parents which haue a great charge of children and small meanes to leaue them who doe not see the riuers and flouds and streames of hony and butter themselues whose children inheriting the wind are like enough to be filled with pouerty this I say is a comfort to thinke that though they cannot make their sonnes and daughters plenteous in goods though their hand did not get much though they did not heape vp riches for them though they did not lay vp golde for dust and the golde of Ophir as the flints of the Riuer yet
against a tree they deliuered to euery of them a Bowe and Arrowes telling them that he that could shoote nearest the fathers heart should carry the whole the two bastards in whom was neuer kindled any sparke of naturall affection drew to the head and shot with good will at the heart but the third did feele nature so working in him that he refused so vnnaturall a fact whereupon the wise and trusty Exequetors iudging him to be the true sonne deliuered vnto him his fathers legacy according to that saying Legum seruanda fides suprema voluntas quod mandat fierique iubet paerere necesse est Now if blaspheming swearers shall prepare their Bowes and make ready their Arrowes within the quiuer that they may not priuiely but openly shoote at God if they arme themselues to stricke him with some deadly wound and letting their oathes as arrowes fly pierce the honour of the most highest it is an argument they are bastards and not sonnes and therefore y Iob. 39. 37. with Iob we must either lay our handes vpon our mouthes and with Dauid keepe z Psa 39. 1. our mouthes as it were with a bridle or else set the feare of God as a Porter at the doore of our lippes to examine our wordes before they goe out But as the Lord hauing shewed the Prophet a Ez. 8. 8. Ezechiell the abominations of the Children of Israell bad him digge in the wall and he should see yet greater abominations which they did so though you haue already seene the abomination of the profane man in blaspheming God Yet digge deeper and diue further into the wordes of his mouth and you shall see greater abominations you shall haue a man vow to doe mischiefe and then strengthen himselfe in his sinne by an oath and then hee thinkes he must not goe backe for he takes his oath to be an entrance into band to performe his vow Such was the b Ios 9. 15. oath of the Princes in a case of pitty and the oath of those forty men and vpwards in a case of cruelty but it is a great fault to make such a rash c Act. 23. 12. vowe and therefore men should recall it and being sorry for it draw water out of their hearts and power it out before the Lord but to performe it because of their oath is a double fault for by this doing they make as though God did patronize their sinne and as though he did approue of it It was a fault in d Mar. 6. 22. 23. Herod to promise the dauncing damsell whatsoeuer she asked euen to the halfe of his Kingdome but to adde an oath and grant her request because of his oath and thereupon to send and behead Iohn Baptist for it was his head which she desired did double his fault e Gen. 49. 5 As Simeon Leui were brethren in euill so subtelty and cruelty sisters in sin were combined in that vsurper Richard the 3. subtelty tooke order for the time place and meanes when where and how the Lord Hastings should be brought to loose his head cruelty hastely vndertooke the Act and gaue the stroke but to behead him not vpon any iust cause without examination without any stay after his apprehension because of his oath for hee had sworne that hee would not dyne till he did see his head from his shoulders was a fault far greater then would haue been the breach of his vnlawfull oath In Lattin an oath is iusiurandum ius must go before iurandum when that which thou swearest is lawfull and right then pedem hinc ne discesseris be sure thou abide by it else thou runnest into pariury which is an especiall fault forbidden in this Commandement f Leu. â—9 12 Thou shalt not forsweare thy selfe An oath hath beene alwaies holden as most religious g Gen. 21. 23. Abimelech tooke no other band of Abraham for assurance that hee should deale well with him and his children after him then his owne oath h Ios 9. 4. c. The Gibeonites thought themselues safe enough when Ioshua and the Princes of the congregation had sworne vnto them to saue their liues though the oath was wrested from them by subtelty in the warre betwixt Rome and Carthage when the Carthaginians had taken Regulus a worthy Romane prisoner they vpon his oath onely to returne againe sent him home to Rome on a message which when he had performed he returned backe againe a prisoner to Carthage according to the faith he plighted Their owne faith were the best pledges that the Emperour Charles and King Frauncis the first layd in pledge when they made their leagues the one with the Souldian of Persia the other with the Turke Pharaoh did neuer sweare that Iacob should be buryed in the land of Canaan when he dyed in Egypt but he thinkes it a foule fault if he should keepe Ioseph who liued in his Dominion from keeping touch with his father and therefore saith vnto him i Gen. 50. 6 Goe vp and bury thy father as hee made thee to sweare k Act 7. 16. The other Patriarkes as well as Ioseph were remoued into Sychen and put in their Sepulchers l Ex. 13. 19 but there is an especiall mention made of Iosephs bones because of the oath for Ioseph dying in Egypt made the children of Israâ—ll sweare that they should carry his bones thence m Gen. 50. 25. God who is called a witnes is called a reuenger if we make no conscience of an oath n Rom. 1. 9 God chalengeth the children of Israell o 2. Cor. 1. 23. because they had forsaken him and sworne by them that are no gods p Ier. 5. 7. and threatneth that they shall fall and neuer rise vp againe which sweare by the sinne of Samaria q Amoâ— 8. 14. that is by the Idoles there worshipped Yet is it a greater offence to sweare q by the true God falsely then by a false god truely for he cares not to offend God who abuseth his name to colour his lying but he that shall doe this in an open assembly when a matter shall come to try all before a Iudge betwixt party and party is offensiue to three persons 1. Deo quem peierando contemnit 2. iudici quemmentiendo fallit 3. innocenti quem falsus testis laedit to God of whom he makes no reckoning for as though he were a Knight of the post he brings him at a call to witnes a lye at his pleasure 2. to the Iudge for he binding his lye with an oath causeth the Iury to bring in a wrong verdict and thereupon the Iudge to giue an vniust iudgement 3. to the party innocent for he robbes him of that which of right belongeth to him and so is as well guilty of iniury as periury and if it were better r for a man Mat. 18. 6 to haue a milstone hanged about his necke and be drowned in the depth of
the sea then offend one little one then what iudgement remaineth for him which offendeth great ones God in heauen that great Iudge the indge in earth that little god ſ Deu. 27. 17. If there be a curse for him that remoueth the marke of the land then how is he accursed which by a false oath shall take away house and land t Mat. 25. 43. if there be a curse against those which cloath not the naked what shall become of those which by their periury strippe those that are cloathed u Ex. 23. 4. if we must deale well with our enemies Asse how ill doe they deale which vpon their oath giuing in a false euidence shall make himselfe an Asse and send him a begging A man is knowne to be his fathers sonne by his manner of going they say he hath his fathers gate or going x Ep. 5. 2. why walke in loue as he hath loued vs 2. by following his fathers qualities y 1. Pet. 1. 16. Be ye holy as I am holy 3. By his speach now God hath sworne in his z Psa 8 9. 35. holynes and will not lye and therefore let a false oath neuer defile our breath let this poyson neuer infect our heart or touch our tongue As Gods name is profaned when the rod of pride being in mens mouthes they strike God and despight him with their oathes so againe this may be done in speach without an oath as first when we profane his word or any thing which his word speaketh of him and againe when we doe so slightly speake of his workes that there by no glory is gotten to his name Gods word is profaned when profane men vndertake to meddle with it and to be pratling of it for now there is a ring of gold in a swines snowt and a pretious pearle muzled vp and downe in the myre this serueth to reproue bad ministers for if they shal be like bad minstrels which sing one thing and play an other not consonant to that they sing if like Shepheards they shall haue a good voice with which they acquaint their flocke but not feet as good guides to goe before them if extrinsecally they take heed to their flockes but not intrinsecally to themselues as the a Act. 20. 28. Apostle aduiseth then doe they dishonour God and his word for in respect of God they make him like a goate which is fed with leaues that is with words and in respect of his word they clippe the credit of it for they would not haue beleeued as it is in the Lamentations that the aduersary and the enemy should haue entred into the gates of Ierusalem for the sinnes of her Prophets and iniquities of b Lam. 4. 12 13. her Priests This made a madde fellow desire a bad-liuing preacher to teach him a nearer way to heauen then that which he had pointed out in his sermons for he did not thinke that to be the nearest way for that he did not goe that way himselfe this made Origen to giue full scope to his eyes to bring forth flouds of teares for after hee had committed a grieuous offence comming into an open assembly gathered together to heare the word of God and seeing none present to expound it he steps vp into the pulpit and being vnprouided did thinke to speake of that text which after hee had opened his Bible should first present it selfe to his view now the place of Scripture which he light vpō was this vnto the vngodly c Ps 50. 16 17. said God why doest thou preach my law and takest my couenant in thy mouth seeing thou hatest to bee reformed and hast cast my words behind thee Whereupon calling his sinne to remembrance and saying within himselfe truely that d Gen. 27. 20. which Iacob said vntruely to his father Isaac concerning the venison the Lord God hath brought this text to my hand and therefore did I find it so quickly surely the holy Ghost had a finger in it and would haue me keepe my mouth as it were vvith a bridle because I haue sinned against heauen he clasped his booke this rebuke did breake his heart and he was full of heauinesse his spirit vvas in perplexity vvithin him and his heart vvithin him was desolate his tongue did cleaue to the roofe of his mouth and did comment vpon the Text onely vvith sighes and teares Secondly this serueth to reproue such people as vvill bee talking of Scripture and haue the pure vvord of God in their mouthes vvhen as yet they are not washed from their filthynesse e Ex. 19. 10 God would not deliuer his law before the people did sanctifie themselues will God haue them sanctified before they heare it and will hee haue the vnsanctified busie their tongues about it The word of God is cleane and desireth to come out of a cleane vessell f Mat. 9. 17 it is new wine and would not be out poored out of old bottles it is good seed and would spring out of such as haue broken vp their fallowed ground g Tit. 1. 15. To the pure are all things pure but to them that are defiled and vnbeleeuing is nothing pure but they pollute that which h Hag. 2. 13. in it self is pure and cleane As the polluted person did the sacrifices for therefore were the sacrifices called vncleane as being vncleane in themselues as i Mat. 1. 7. the blind or broken or maimed or hauing a wen or skiray or scabbed or else offered by vncleane persons and k Leu. 22. 22. by such as had mindes consciences polluted circumcise therfore the heart as the Eagle casts her bill and the adder slips l Deu. 10. 16. off her old skin m 1 Cor. 5. 7. purge out the old leauen as the serpent spues vp his poison cast away the old man n Mar. 10. 50. as the begger did his old cloke when he was to speake vnto Christ o Deu. 6. 7. then talke of the word of God when thou tarriest in thy house and as thou walkest by the way and when thou liest downe and when thou risest vp otherwise thy good words are but splendida peceata and thy lewd life as a bad string bringes thy good words as sweet musicke our of all tune they are an abomination to God he cannot suffer them his soule hateth them they are a burden vnto him and he is weary to beare them Againe Gods word is prophaned when men abuse it to charmes or any sorcery whatsoeuer when hauing lost any thing they will haue a siue and a paire of shieres then by repeating a certaine place of Scripture which I will not repeate for let no man know that knowes it not they thinke to find out the finder when hauing the tooth-ach or being forespoken or prickt with a thorne will haue a Paracelsian character or a blessing or Pater noster said for their cure Colloquintida ranke poison did make good
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
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
the corde more then threefold that is not easily broken yet the Pope saith breake these bonds a sunder and cast away these cords from you compasse or imagine the death of your King leuy warre against him adhere to his enemies giue them aide or comfort within or without the Realme I will discharge you of your oath and fealty I will licence you to withdraw your oath of allegiance to take armes against him yea to lay violent hands vpon him occidite or excidite kill him or ill him deponite a thronâ— or exponite periculo depose him from his throne or expose him to danger thus an oath or any other thing to the contrary notwithstanding subiects shall haue law to lift vp their heeles against their head vnder whose feete they should lay downe their liues But I may say vnto the Pope in this case as Moses to the Rebels Å¿ NuÌ„ 16. 7. Korah Dathan and Abiram Yee take toâ— much vpon you yee sonnes of Leuy and as they in the Gospell but more iustly t Maâ—t 2. 2â— By what authority doest thou these things and who gaue thee this authority thou hast no commission to dispense with an oath no power to discharge a man of it thou blasphemest in saying thou wilt free him that breakes it u Mar. â— â—1 Who can forgiue sins but God onely though thou perdon God will punish though thou doest promise faire God will pay home and condemne him as guilty that taketh his name in vaine The fourth Commandement Exodus 20. 8. 9. 10. 11. Remember that thou keepe holy the Sabbath day Sixe daies thou shalt labour and doe all that thou hast to doe but the seauenth day is the Sabbath of the Lord thy God In it thou shalt doe no manner of worke thou and thy sonne and thy daughter thy man-seruant and thy maid-seruant thy â—attell and the stranger that is within thy gates For in six daies the Lord made heauen and earth the sea and all that in them is and rested the seauenth day Whererefore the Lord blessed the seauenth day and hallowed it IT is written of the Lacedemonians that by coÌ„mon exercise they could behaue theÌ„selues souldier like in the campe but knew not how to vse the time of peace so many haue stil to husband their busines to trade in their crafts and occupations on the working daies but are to seeke how to vse the Sabbath a time of rest therefore God in this coÌ„mandement would teach vs a lesson with which coÌ„mon vse is not acquainted Remember the Sabbath day to keepe it holy The words containe 1. A charge 2. Seuerall reasons to induce vs to put the charge in execution In the charge wee are to consider 1. The matter giuen in charge 2. The persons to whom the charge is giuen The matter giuen in charge is to hallow the Sabboth which consisteth 1. In resting from our owne workes 2. In labouring in the seruice of God The persons to whoÌ„ the charge is giuen are either Superiors and they more priuate as Parents Masters More publicke as Magistrates Or Inferiours whither they be home bred as children thy sonne or thy daughter seruants thy man-seruant thy maid-seruant or forenners the stranger that is within thy gates The reasons to induce vs to execute this charge are 1. Gods bounteous liberality in giuing six daies for dispatch of our owne busines 2. Iustice which should be in man in giuing euery one his due it is Gods day 3. Gods owne patterne he resteth the seuenth day 4. The benefits that ensue vpon obseruing it that is the blessing of God he blessed c. In it thou shalt doe no manner of worke there be opera fortunae â—ulpâ— naturae workes of our calling workes of sinne and workes of nature from the first we must abstain the seuenth day from the second euery day from the third not by coÌ„pulsion on any day a Deu. 5. 14 God would haue all our Cattell rest by name the Oxe and the Asse I say in this as Saint Paul in an other case doth God take care for Oxen had God respect properly to the cattel or doth he not speake it rather for vs to teach vs to rest on the seuenth day on which the cattel cannot be imployed in any labour without the seruice of man b 2. Sam. 7. 2. Dauids care was not to dwell in a house of Cedar trees whiles the Arke of God remained within the curtaines c Luc. 7. and Iairus is as much commended for building a Synagogue as others in their couetous humours are blamed for demolishing Churches leauing nothing but rude heapes of stone but though this be a worke of so great commendation yet in the law is a Caueat put in that such a good worke be not performed on the d Ex. 31. 13 Sabbath day or any thing then taken in hand that belongs to the Tabernacle e Mat. 26. 13. The good worke of Mary Magdalenâ— in powring a box of oyntment on the head of Christ shall be spoken of for a memoriall of her vnto the worlds end so on the other side the with-holding of her oyntment on the Sabbath day is set downe to her commendation that though she and the other f Mar. 16. 1 Mary Iames his mother had prepared sweete oyntments to annoint the dead body of Christ yet they came not to the Sepulcher till the Sabbath was past but rested that day according to the g Luc 23. 56. Commandement Here-upon Canâ—tus a King of this land not full 32. yeares before the conquest ordeyned that fayres Courts and worldly workes on that day should be forborne and in the 4. yeare of King Henry the 2. the common Councell of London decreed that nothing should be bought or sould within the liberties of that Citie and that no artificer or handy crafts-man should bring his wares or workes to any person to be worne or occupied on that day for by this meanes they thought the day to be profaned Two sorts of people are here to be blamed the first are they which ouer keepe it as the Iewes which are too nice and too strickt in obseruing this day and therefore if a man were sicke or diseased they thought that vpon this day meanes might not be h Ioh. 7. 23. â— vsed for his recouery for Christ chargeth them with this that they were angry with him for that hee had made a man whole on the Sabbath day yea the i Pharisees in reputation Act. 23. 8. greater then the Sadducees and sounder in beleefe the k Act. 26. 5 most exact sort and comming nearest to the law began to picke a quarrell with l Act. 22. â—1 Christ for that his Disciples being hungry did m Mat. 12. plucke the eares of corne on the Sabbath day they find no fault for plucking the eares for this the law permitted n Den. 23. 25. but to plucke them on the Sabbath day this they
thought a point next the worst nay more then so if a house were on fire they thought on this day they might not fetch water to quench the fire if a vessell did run out they thought on this day they might not stop it and as in Prester Iohns Countrey they which receiue the Sacrament may not so much as spitte till the Sun set so the Iewes thought that on this day no body might in publicke scratch where it itched o Lu. 14. 5. If an Oxe or an Asse did fall into any pitte it was lawfull to plucke him out on the Sabbath day then what an asse was that Iewe that would not be pluckt out of a stinking pit which he fell into vpon the Sabbath day But the Iewes went not so farr on the right hand in ouer-keeping it but we some of vs in our practise goe as far on the left hand in vnder-keeping it we doe not so cast to dispatch that we haue to doe in the sixe dayes but we reserue vntill the seuenth matters which we thinke to be of smaller importance the Farmer will not now yoake his Oxen or set his Plough forward but he will saddle his Horse and speede himselfe to busines abroad the craftes-man will not be seene to keepe his shop-windowes open but he can follow his occupation closely within doores as though God did not see him but aboue all other the superstitious Sea-faring man deserues most blame who occupying his busines in great waters and saying the better day the better lucke will neuer set to sea but on a Sunday and so runnes with full sayle into the breach of this Commandement Againe as we must rest from workes of our vocation so from workes which are an auocation from God and this is that which the Apostle saith he that is entred into his rest p Heb. 4. 10 hath also ceased from his owne workes as God did from his figures of this resting from sinne was the land of Canaan called a rest because Israell ceased from the bondage of Egypt from trauaile in the Wildernes from feare of enemies that rose vp against them againe the resting the seuenth weeke the seuenth moneth the seuenth yeare the seuen times seuenth yeare which was the yeare of Iubilye and this seuenth day should be as salt to draw out our inward corruption to fâ—et and consume and eate out the concupiscence of the whole man the Iewes might not carry a burden thorough the gates of the Citie on the Sabbath day q Ier. 17. 27. Sinne is a burden and lyeth vpon the heart it must not on this day enter into the soule thorough the gates of the senses the flesh is troublesome our passions are vnquiet naturally al that is within vs al that is without vs rebelleth against the spirit on this day haue a care that they may be cut off which trouble you Qui quiescit quiescat for so it is in the old translation Englished in the Geneua thus r Eze. 3. 27 he that leaueth off let him leaue so let him that resteth from the labour of the body rest from the sinne of the soule but our Tauernes in townes Alehouses in countrey the Kings high waies abroad our owne streetes at home doe too truely witnes that the diuell hath more seruice on the seuenth day then all the sixe dayes besides whereas the Prophet Esay would haue vs on this day to haue an eye to our thoughts words and deeds when he faith Å¿ Esa 58. â—3 not doing thine owne waies nor seeking thine owne will nor speaking a vaine word and this is to celebrate a feast vnto the Lord when neither the soule is vexed inwardly with the slauish workes of sinne nor outwardly with the seruile workes of the world not that wee should haue a care to refraine sinne this day and being careles let goe the bridle to iniquitie all the weeke after for what were it to rest from sinne the seuenth day and afterward to run ryot then to rest our selues and our horse a while that afterwards we might ride out of the way with fuller course but an especiall regard is to be had to this time which if we ryot out we may assure our selues that God will sue vs vpon an action of wast then must one day teach another this day the weeke day that so we may serue God in righteousnes and holynes all the dayes of our life As vpon this day we must rest from workes of our calling and from workes of sinne so we must set our selues to another taske keepe it holy dedicate it wholy to the seruice of God to rest from our labours onely is to keepe it idlely and all this while the Asse at the cribbe keepes as good a Sabbath as wee to rest from sinne onely is to keepe it by halues and therefore we must goe one step further consecrate it as glorious vnto the Lord t Esa 58. 13 call the Sabbath a delight and delight in the Lord Not but that we should study to acquit our duties to God on other dayes and by obseruing his word get him honour but whereas u Num. 28. 9. vnder the law a single sacrifice was appointed for other dayes two lambes were commanded to be offered on the Sabbath to shew that on that day men should double their deuotion vnder the Gospell our Sauiour Christ wrought more miracles on the Sabbath and feast dayes then vpon any other dayes besides what religious exercises are to be performed this day we may learne out of seuerall places in Scipture especially out of two Psalmes the 92. Psalme for of all the Psalmes that is the only Psalme which beares the title a Psalme or song for the Sabbath day as being vsed euery Sabbath by the Leuites when the congregation was assembled together and the 95. Psalme which in the liturgy of our Church wee reade euery Sabbath day before the seuerall Psalmes which in thirty dayes are appointed to be said or soung in the congregation First therefore earely in the morning we must prepare and make our selues fit to receiue the word Gods word is a lanterne vnto our feete and a light vnto our pathes but it cannot shine vnto vs if sinne as a curtaine be drawne ouer our hearts it is seede good seede but cannot prosper if it be sowne among thornes it is water to wash vs and therefore we must slip off our sinnes as we slip off our cloathes when wee goe into the Bath and this is that which Saint Iames saith x lay apart all filthines and superfluity of maliciousnes and recieue with meckenes the word that is graffed in you Secondly hauing prepared our selues wee must repaire to the Church and come before his presence the prodigall child saith y Luc. 15. 17. In my fathers house is bread enough this is our fathers house in which it pleaseth him to dwell here is the spirituall Manna to refresh the soule here is the poole Bethesda in z Ioh.
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
earth is the Lords and all that therein is the compasse of the round world and they that dwell therein Secondly for his gift howsoeuer like the Persians he may boast of golden mountaines yet there neuer comes so much as a mouse forth he is like that man who bequeathed great Legacyes though himselfe were as poore as Iob did inherit the winde and tasted the smart of bitter want it is God the father Sonne and Holy Ghost who are the fountaine the conduit and cisterne of all that we haue and therefore Saint Paul saith b Rom. 11. 36. of him thorough him and for him are all things The Lord giueth we hold that we haue in Capite c Gen. 41. 56. no corne in Egypt in time of famine but comes from Ioseph d Gen. 2. 8. Adam was brought into Paradise not made in Paradise and still man comes more naked e Iob 121. into the world then f Gen. 32. 10. Iacob did to Laban when he brought but his staffe with him and therefore we must not steale the benefits we haue from the goodnes of God to father them on fortune on Nature on our owne wit and industrey vpon some sained God as the heathen did vpon Mars if in warre they had the vpper hand vpon Minerua if they had wisedome vpon Mercury if their busines had speedy dispatch for g 1. Cor. 12 11. all these worketh on and the selfe same spirit but we must giue God his due glory in stripping our selues naked and making an Inuentory of all that we haue we must make so many Items of receipt as they are blessings bestowed vpon vs. Giueth from aboue commeth all that we haue for the matter and it commeth as a gift for the manner a Ps 44. 3. The Israelites gat not the land in possession thorough their owne sword neither was it their owne arme that helped them but thy right hand O God and thine arme and the light of thy countenance because thou hadst a fauour vnto them First therefore lift not vp thine horne on high and speake not with a stiffe necke be not the more puffed vp with pride for that thou hast greater endowments and possessions then other for b 1. Cor. 4. 7. what hast thou that thou hast not receiued if thou hast receiued it why reioycest thou as though thou hadst not receiued it it is a Nabals speach my bread my water my flesh for who hath ought that is not Gods c 1. Sam. 25 11. bonatua be donasua We say indeede our d Mat. 6. 11 daily bread but lest it should be thought to be pulled downe by weight of merit not powred downe by gift of grace we say giue vs and therefore Iob in the Catalogue of his vertues rehearseth this among the rest he did e Iob. 31 25. not reioyce when his substance was great nor beheld the Sun when it shined or the Moone walking in her brightnes he knew he was but a weather sheepe vpon whom the shepheard had bestowed a Bell more then vpon the rest of the flocke and therefore he would not cast his nose into the winde and carry his crest the higher for any outward prosperitie that hee did enioy Secondly that thou hast is giuen thee therefore dispose of it to the good of thy neighbour be like the Moone which leteth her light shine vnto the world which is giuen by the ouershining of the Sun vpon her It is written of Alexander Bishop of Lincolneâ— Quod nondum dederit nondum secredit habere He thought he had it not himselfe if another were not the better for it neither thinke that thine owne state wil be empayred by relieuing other for it is written f 2. Cor. 9. 9 he hath sparsed a broad giuen to the poore â—â—◠〈◊〉 remaineth for euer that is he shall haue to giue of continuance the flowers hurt not their owne fruit though they yeeld hony to the painfull Bee The Sun looseth not it light though it lendeth light vnto the Moone nor he in conclusion hurts his estate whose hand is not to close for others neede nor to open for his owne g Lu. 6. 38 giue there is a precept and it shall be giuen you there it is backt with a promise or giue there we are bound and it shall be giuen you there is a counter-band to saue vs harmeles God giues vs a bill of his hand or enters into band and becomes surety that we shall be payd with aduantage Thirdly that which thou hast is giuen therefore giue thankes if God withdraw the light of his countenance it is for our tryall if hee letteth it to shine vpon vs it is to cause a reflection of thankes A dutifull tenant that thinkes to hold his liuing or buy a further estate will pay his rent and sometime bring his Lord a present we are tenants to God and if wee will hold that we haue we must doe him seruice and homage we must pay him yearely our hourely rent gratiarum actio est inâ—itatio ad plus dandum this praise may cause him to open his hand and fill vs with blessings be therefore like the solide body which hath a reflexe of heate where the Sun doth extend the beames of light and though we haue euen yron hearts yet let his graces like an Adamant draw them vnto him draw dutiâ— from vs. Lastly that which thou hast is giuen therefore be patient if God impouerish thee when thou art rich abate thee if thou hast much and pull thee downe if thou art aloft a Iob. 1. 21. Iob imputed no vnreasonable dealing vnto God though he bereaued him in a minute of all that he had in his life but is content that God should dispose of that which he had put into his hands we hould that we haue of God not in feesimple that he should pretend no more title to them for though he puts vs in possession he puts not himselfe out of possession he is Lord royall still true owner of all he is the maker of all this word maker importeth he hath made all things in such sort that it is meete all power and soueraigne Dominion should remaine to himselfe we are tenants advolâ—ntateâ— dâ—mini Copy holders at the will of the Lord grudge we not therefore if God visit our estates but goe lightly away with an easie burden The land which the Lord thy God giueth thee When Abrahaâ— b Gen. 12. the father of the faithfull first set foote in the land of Canaan he had not in it the breadth of a foote but within a while such was his humble and gentle carriage he got the fauour of the Hittites c Gen. 23. â—6 â—0 bought a field and possession of Ephron and all the people confirmed the sale after that not a field but a whole countrey not by purchase but by gift d Ios 14. 15. was allotted to the sons of Abrahaâ— and distributed among
a disgracefull word against themselues nor yet but that a man may vtter some contumelious word so it be by way of aduice to direct or correct for Paul e Gal. 3. 1. called the Galathians fooles f Luc. 13. 32. Christ Herod a foxe euen let thy friends see that thou louest them by thy approbation and that thou louest not their faults by such sharpe reproofes otherwise that curse will light vpon thee which did vpon the in habitants of Meroz which came not forth g Iud. 5. 23. to helpe the Lord to helpe the Lord against the mighty alwaies see that sharpe words which proceed of some heate come not of any hate except it be of the sinne thou see committed Michaell the Archangell when he said vnto Satan a Iud 9. the Lord rebuke thee would teach vs not to auenge our selues by euill speaking but refer the matter to God when it was tolde Aristotle that one rayled on him behinde his backe when I am away saith he let him beate me too When one asked Octauian the Emperour why doing good to all men he suffered some to murmur against him he answered he that hath made Rome free from enemies hath also set at libertie the tongues of malicious men The answere of Beza to a Spanish Iesuite is worth the obseruation worthy the imitation the Iesuite saith he disputing about the Eucharist called vs this is in an Epistle which he writeth to Caluin vulpes et serpentes et simias Foxes and Serpents and Apes my answere was this non magis nos credere quam transubstantiationem we did no more beleeue this then we did transubstantiation this man was made of a mettle more flexible then hard his shoulders were broad enough to beare the foule words were offered vnto him he was like the waters of Siloe at the foote of Sion b Esa 8 6. which run softly he made but small noyse though he heard great words whose example may teach vs not to be so light as to be moued with the breath of mans mouth so shall we be aboue Nature while wee seeme below ourselues Lastly as this Commandement tyes vp the tongue that it burst not forth into words before a conceiuing spirit hath deliuered them that it be not like Gunpowder which touched with the least sparke will instantly be in the face so it sets a watch before the eyes that they doe not sparkle with rage that the browes be not bent as if anger had there plowed the furrowes of her wrath it keepes our countenance that we doe not swell like toades when they be touched it bindeth other members of the body from all froward disposition whatsoeuer if our bloud boy leth at the heart as brimstone at the match if our perturbations boyle our hearts into brine and eate the moisture out of our flesh if c Gen. 4. 6. Cains countenance be cast downe that he doth lowerlooke his brother Abel if they d Mat. 27. 30. 39. spit vpon Christ bow their knees and doe him reuerence if they who goe by at his passion wagge their heads if the Iewes e A◠7. 5◠gnash vpon Steuen with their teeth if the tyrant that martyred Saint Laurence stamp and stare rampe and fare as one out of his wits if his eyes glow his teeth grinde like an hell-hound his mouth foome like a boare if any naso suspendit as it is in the prouerbe or medium ostendit digitum which Marciall calles impudicum These euery one of these though their sinne growes to no further height are guiltie of the breach of this Commandement when the minde and members of the body be thus out of tune men are like a troubled spring wherein if a man looke thinking to behold the image of a man he can see no part of his right composition in this case men make themselues fooles which otherwise are not and shew themselues fooles which are so did I say fooles nay very beasts and the diuels are againe entered into a heard of swine when some being gluttons feede greedily some being thankelesse looke not vp to God the giuer of goodnes no more then the swine to the tree from whence their acornes come when some being couetous are still moyling rooting in the earth when some being angry are still foming by malice be therefore neither chafed in the minde as a beare robbed of her whelpes in the field neither let anger be in the eyes looke not with a sower countenance with f Num. 24. 10. angry Balak doe not smite thy hands together let thy carriage be courteous and thy dealing without disdaine be amiable and affable to all looke for an answere a contemptuous carriage of the body is a preparatiue to hatred and murder which this Commandement forbiddeth Thou shalt not kill As men must not bath their butcherly swords in the precious life of man nor compasse them about to take away their soules so on the other side the soules of men to g 1. Sam. 26. 21. vse Saules words vnto Dauid being pretious in our eyes and their liues much set by must carefully be preserued to this end God commanded that he a Deu. 22. 8 which builded a new house houses then were so builded that men might walke vpon them as b ◠Sā 11. 2. Dauid did vpon the roofe of the Kings Pallace should make a battelment on the roofe lest he did lay bloud vpon his house if any fell from thence againe c Deu. 20. 10. that before warre their should goe a Proclamation of peace againe that if a Seruant did fly from his Master not for any theft whoredome or notable offence but because his Master was cruell d Deu. 23. 15. he to whom he did fly should be as his sanctuary and he should not deliuer him to his Master but what neede further proofe hereof when we see that God commanded e Ex. 23. 5. to helpe vp our enemies Asse if he did lye vnder his burden First therefore our owne liues must be deere vnto vs and our bodyes being ruinous houses must haue cost bestowed on them to keepe them tenentable and in good reparations and therefore miserable minded men are much to blame who spare not their bodyes but pinch and defraud them of due nourishment whereby they so dry their braine that they soone bring their dayes to an end The Apostle Paul as he will not haue men take thought for the flesh f Rom. 13. 14. to fulfill the lusts of it so he blameth those g Col. 2. 23. which haue not the body in any estimation to satisfie the neede of it and therefore he biddeth Timothie a 1. Tim. 5. 23. hee should drinke no longer water but vse a little wine for his stomackes sake and his often infirmities Againe some Schollers are too blame who surfet of immoderate study neglecting their bodyes to satisfie their mindes when their weakenes checkes them and their bodyes controle
or point at any with our finger or shake our heades against them without any offence or fault of theirs we disgrace them with this kinde of gesture and are a kinde of false witnesses while we make them vile in other mens eyes or else we breake this Law inwardly in our heart when though we neither whet our tongue like a Sword and shoot for our Arrowes bitter wordes though we shoote not out the venemous sting of a reproachfull gesture yet we haue a hard conceit of our neighbour when he deserues it not Abraham faulted this way when he thought the Aegiptians would haue killed him if they did but know that f Gen. 12. 11. Sarah was his wife So did Iosephs Brethren who though they saw that Ioseph was made of a mettall not so hard as flexible though he let all their iniuries goe as they came though he would not goe beyond the word of the Lord but render them good when they had rendred him euill yet when their Father was dead as though before that he made but small noyse as the waters of Silâ—â— at the foote of Sion because he was vnwilling to trouble or grieue the Old man they thought he would deale more roughly with them and pay them againe all the euill that they had done vnto him So g Gen 50. 15. Pharaoh though he had no cause to distrust the Israelites yet hee Exod. 1. 10. thought they would watch a time and set themselues against him when they could finde opportunity to rebell Math. 9. 3. So the blasphemous Scribes slaundered our Sauiour because he said hee had authority on earth to forgiue sinnes but their malice against Christ caused them to take all his sayings all his doings with the left hand whereas if wee haue loue all our constructions are full of charity and fauour and if any thing be spoken which may cariâ—e a double sence our glosse shall not corrupt the Text we wâ—ll make a good exposition if we haue but a good disposition The tenth Commandement Exod. 20. 17. Thou shalt not covet thy Neighbours house c. THis Commandement is as the Sun-beame in which the least mote may be discerned Paul had not knowne lust had beene sinne except this Commandement had said Thou shalt not lust it plucks vp euery roote that it bring not forth Gall or Wormewood it breakes the Egge that sinne hatch not with the Physitian it takes the Viper in the springe and presently cuts it in peeces it shutteth vp euery vaine thought as in an Ephah and casteth a Talent of Lead vpon the mouth of it it speakes with our enemies in the gate and with Lot will not suffer them to enter it stoppeth not the water-course but dryeth vp the fountaines head it killeth the first begotten of the Deuill slayes Goliah by hitting him on the forehead in a word it is a sword which cuts asunder the heart strings of euery fleting imagination though we yeeld no consent or cast plod how to bring it into act The things forbidden vs to couet are set out Particularly as that which our neighbour hath at home his house his houshold his wife his seruants man-seruaÌ„t maide abroad his Oxe his Asse Generally any thing that is his Thou shalt not couet The other Commandements will not let Satan haue a chamber to dwell in the heart this thrusts him out as soone as he lookes in at the doore and therefore the word vsed is inceptivum to shew that the very first motion is sinne though no consent be yeelded though it conceiues not though it passeth away like Lightning which oritur moritus is but a flash and away though like a Post vpon the spurre it stayeth not to drinke at the doore though presently we giue it ouer as the Physitian doth his Patient when he lyes a dying Here we see the perfection of Gods law here neede no statute of Addition to keepe man within the compasse of his duty Lawes of men looke but into wordes or prune onely the outrage of euill actions at most they punish but the intent neuer that except it be confessed as the Parliament of Paris put a Gentleman of Normandie to death for that he confessed to a Franciscan Fryer he was once minded to haue killed King Francis the 2. And therefore Senâ—ca sayd Quam aâ—gusta est innocentia ad legem bonum esse it is but halfe a mans honeâ—tie to be no better then the Law maketh him but the Law of God cuts in sunder as well the cordes of vanitie as cart-ropes of iniquitie and is not onely seuere against the actions of â—uâ—ll but against the affections condemning euery idle thought though it be concealed within vs though it make not so long abode with vs as the small flyes doe by the riuer Hipanis which are bred in the morning are in their full strength at noone and gone at night but though they be but as a Diuedapper which peereth vp and is downe againe in a moment though they be but as a dreame not a Gen. 41. 8 Pharaohs dreame which he could remember to tell his Wise-men the next morning but b Dan. 2. 5. Nabuchadnezzars dreame which he had presently forgotten This teacheth vs to humble our selues before God not relying on our owne worth but Gods mercy A good man happily may say for the fact as the elder sonne a Luc. 15. 29 neuer brake I at any time thy Commandement or as Paul b 1 Cor. 4. 4. I know nothing by my selfe And for his wordes happily he may say with Dauid c Psal 39. 1. I kept my mouth as it were with a bridle and so with Iob d Iob. 2. 10. not sinne with his lippes but who can say My heart is cleane that though filled with the holy Ghost hath it blemishes as the full Moone it darke spottes therefore Dauid hauing spoken of the righteousnesse of the Law cryeth out e Ps 19. 12. Who can tell how oft he offendeth O cleanse thou me from my secret faults f Iob. 23. 4. Iob is ouerseene when he speaketh as though a righteous man might plead with God and make his farthing good siluer his friends tell him in effect all he fayth is but prittle prattle and if God should enter into iudgment with him who did thinke so well of himselfe he were not able to abide it for though it were so that he had brought forth no euill fruits in the boughes yet God might cut him downe because he was faultie at the roote Thy neighbours house Not naming house first because we should set more by the house then by the wife for God repeating this commandement g Deu. 5. 21 in Deuteronomy and setting downe all things according to their due estimatioÌ„ puts the wife in the first place Thou shalt not couet thy neighbours wife neither shalt thou desire thy neighbours house but here for orders sake he sets downe first contineus then