gaue thee authoritie to controle thy master but hee vvould controle himselfe and vvould not goe out of his dores to complaine of his seruants injurie but hee vvould complaine to God of him selfe that had broken his Law and done injurie to his Majestie The like may vvee see in that holy man Dauid vvho though hee vvas a King annointed at Gods appointment and one of excellent guifts a valiant vvarriour and had foure hundred men vvel appointed vvayting on him yet vvhen Abigail a vvoman and meane in comparison of him came alone and brought vvith her the sword of the spirit the law of GOD that it vvas not lawfull for him to commit murder and to reuenge his owne cause What though Nabal had done injurie she denies not but hee vvas as his name signified a foole and the foole had done foolishlie that vvas not the question though but this she vvould know of Dauid vvhether hee might lawfully kill one in his owne priuate reuenge contrarie to the law of of GOD. Now vvhen Dauid sees that she comes so vvell appointed and brings such strong reasons and that hee could not rush on Nabals bloud but hee should rush vpon the sword of GOD and God vvould plague him he vvould none but leaues of and thanks her for her good counsel So that vvhen she brought the law of GOD for her vvarrant this vvas so good a vvarrant as that Dauid durst not but yelde to it though he vvas a King and a Prophet and a man of most excellent guifts euery vvay and she but a vvoman and farre his inferiour in graces Contrary to this vvas the spirit of vvicked Amaziah that vvhen hee most absurdly had hauing chased the Edomits taken their gods and vvorshipped them and set them vp as meanes to help him in the seruice of GOD and God sent the Prophet to him to tell him that he had dealt foolishly to vvorship those gods that could not saue their owne people out of his hands vvhy he now could not beare this but begins to mock vvho saith hee I pray you made you of the Kings counsell are you become a counsellour now to tell the King vvhat he hath to doe goe to hold your peace least you be smitten for your paynes The Prophet sees him to despise the rebuke of God and then he vvould not bestow so much cost as to giue him any more admonition on him but vvell saith hee I vvill hold my peace as you bid mee but know that thou shalt surely perish because thou hast done this thing and not hearkened to my counsell though it vvas foolish and naught in him to doe that thing yet if hee could haue hearkened to the Prophet of GOD bringing the law of GOD hee had beene on the mending hand and all vvould haue beene vvell but vvhen hee vvould doe sinfully and then refuse to bee admonished then in truth he must needes bee destroyed And so hee vvas shortly after most fearefully and strangely by the hand GOD and neither his kingdome nor his vvealth nor any thing could keepe off the iudgement of GOD and destruction from him So then vvill vvee shew that vvee doe in truth beeleeue that these bee the vvords of GOD vvee must vvhen any man shall presse any of these lawes vnto vs straight vvaies yeeld and stoup vnto them and vvee doe then confesse that GOD spake all these vvords but if one begin to shift and cloake and colour and distinguish then hee declares euidently that his hart is not perswaded that God is the author of these lawes The second vse that wee must make of this that God spake all these words is that therefore wee must not be afraide nor ashamed to stande for them and defend them as also to practise them in our liues though the Atheists and the prophane swine of the world mock and scoffe at vs neuer so much for the same For what neede we be ashamed to maintaine those wordes which God himselfe was not ashamed in his owne person to speake If we doe remember what Christ saith hee that is ashamed of mee before men in this world I will bee ashamed of him before my father in the world to come If God had but sent his Angels vnto vs with any commaundement the gloriousnesse of such messengers should haue might to make vs bolde to defend and stand for the message but sith God did not send an hoast of Angels but came himselfe in his Magestie accompanied with all his holy Angels attending and waiting one him should wee not now giue much more reuerence to those things which hee spake and take much more courage to stande for the maintenance of his commandements This serues therefore exceedingly to condemne their dastardlynesse that are afraide to keepe the sabboth or to doe any such duty because they should be counted puritanes But is it not better that men should hate vs without cause then that God should haue a quarrell against vs vpon a iust cause is not it much better that they should scoffe at vs for good then that God should plague vs for euill What a shame is it for vs therefore that when we he are wicked heretiques speaking against the law of God and prophane Atheists breaking his law and blaspheming his name wee should plucke in our hornes and become mute as though it were a matter of some great discredit for vs to speake for that which God himselfe in his owne person hath spoken vnto vs. Thirdly this serues to proue this law to bee spirituall for such an one as God is which made the law such an one is that law which hee made it reacheth therefore to the inward hart of euery man and lies close vpon his conscience And indeede in this it doth especially differ from the lawes of men For they doe tye the tongue and the hand and the foote to the good vpbearance and take notice if any oft this bee faulty against them but they meddle not with the hart and make no question of the inward motions of the soule because man can bring in no proofe of the breach of such a law nor can haue no witnesse of such faults But God searcheth the hart and tryeth the reynes entreth into the secrets of the soule and therefore he commands to loue him with all our hart and with all our soule not contented vvith such a loue onely as is declared by the outward behauiour of the bodie And so for our neighbour he commands euery one to loue his neighbour as him selfe now we know that men do loue them selues with a deepe and inward loue not outwardly onely in salutation and courtesie and good speaches but euery man loues him selfe in trueth with a good meaning and in good earnest not dissemblingly So must all the obedience performed to God proceed from vvithin and come from the hart else it should be no vvhit acceptable to him that that growes without if it come not from the root of vprightnesse and sinceritie
troublesome abundāce of the wicked for they may say the Lord our God hath giuen vs these thinges Therefore if God be true and iust if he be the Lord of heauen and earth if they cast themselues and their trust vpon him hee will cast all thinges good and necessarie vpon them in the due and fitte time or if they haue some outwarde wantes they shall bee recompenced with inwarde and better comforts And thus much for the eight commandement concerning the duties of all sortes of men in respect of their place superiour or inferiour The sixt commandement followes Thou shalt not kill And this commandement respects the person of our neighbour commands to procure his wellfare good safetie of his soule and bodie It bids vs to loue our neighbour as our selfe and forbides all kinde of crueltie and wante of loue The parts of it be Forbidding things in Omission to Bodie Soule commission Commanding What the thinges of omission be that are forbidden concerning the bodie it may appeare in Math. 15. Where Christ condemnes some as goates limmes of the diuell and firebrands of hell because they gaue not meate to hungrie and drinke to the thirstie and clothed not the naked and visited not the sicke and imprisoned and such like So that the omitting of these duties of mercie is an inditement stronge enough to bring such persons to hell And Luke 16. In the parable of Lazarus and Diues Diues is condemned for want of mercie that hee had enough to bestow on pride and vanitie and pompe to set out himselfe but nothing to giue to his poore and comfortlesse brother sheweing the doome of all such wretched persons such as Iohn saith which haue this worlds goods and yet let their Godly brethren want shutting vp the bowels of compassiō frō doing good the charge of crueltie and want of mercy lyes heauie vpon such for he that turnes his eare from the crie of the poore shall crie himselfe and not be heard An other thing of omission is when he neglects to pay the due wages and recompence for the worke of any poore man For if it be a miserable sinne not to doe good freely where neede requires it is much more abominable and damnable not to giue a due debt and reward of the worke So Deut. 24. 14. Thou shalt not oppresse an hired seruant thou shalt giue him his wages for his day nor shall the sunne goe downe vpon it This is condemned as an vniust and vnmercifull thing that when one hath hired a seruant or any to doe his worke when the worke is done he should either giue him no wages or else giue it him in conuenient and due time but hee must seeke for it when he should haue vse of it for his releife and God saith there if such a one be pinched with necessitie and crie vnto God God will heare and reueng his wrong And Iob to proue himselfe no hypocrite vseth an imprecation concerning this sinne in chapter 31. that if he haue eaten the fruite of his land without siluer and hath not paid the wages to him that telled it and brought in his haruest or if the furrowes of his land haue cried together against him then let his grounde bee accursed as indeede he had beene an accursed person and broken this commandement in an high degree And if he had done so the verie earth would haue cried the furrowes would haue made a complaint against For two sinnes there be in the second table that makes the land crie to God that he can haue as it were no rest till he take vengeance the one Sodomie and the other oppression and crueltie against this commandement As afore in Deutrimonie and in Iames he saith Howle you rich men and why what miserie is neere why the crie of the poore oppressed by you is come vp in the eares of the Lord When one gets his good so ill and enricheth himselfe by withhoulding other mens dues though the man should be silent and say nothing yet his necessitie his bellie and his backe would make an hideous outcrie before God til he had executed his vengeance And for sinning in this branch of this commandement Iehoiachin was blamed Ierem. 22. 13. to 20. vers Which is so much the rather to be noted because most men thinke that the differences of persons may make some excuse for their sinne but it is not so For if any might vse the laboure of an other without recompence then might the Kinge who is the soueraigne Lord of all yet he being a King is reproued by God for this it is said he built his house without equitie how is that proued he vseth his neighbour without wages and giues him not for his worke and for this cause and his filthy couetousnesse God would not vouchsafe him the commō honour of men to be couered with earth whē he was dead but he should be buried as an asse his skinne puld ouer his eares stript of all hee had and then dragd without the Citie throwne out that his carcas might be food for beasts birds and what was his crime why this he did not reward the poore but serued himselfe vpon them And this commandement is broken in omission of thinges pertaining to the bodie as in not doing workes of mercie and in not paying wages and dues to those to whom they are due The omission of the dutie to the soule is either of superiours or inferiours Of superiours as first and cheifly of the minister if he doe not preach and admonish his people plainly and fathfully he is guiltie of murdering distroying their soules As in Ezek. 32. If hee tell not the people of their sinnes they shall die in them but the bloud shall be required at his hands and if hee doe tell them though they amend not he is free as Paule saith I am innocent of the bloude of you and why because I haue tolde you all the counsell of God and kept nothing backe And for other gouernours also as the parents and masters of families for euerie man is a bishop in his owne familie For so he saith in Deut. Thou O Israell shalt teach these thinges vnto thy children thou shalt talke of them c. Those then that haue no care to teach their children and seruants to know God or to come to the word of God wherby they may be sanctified and brought to saluation such embrue their hands with the bloud of their soules and are guiltie of crueltie because through their negligence they let those that are committed to their charge to run headlong into their owne distruction Such are those against whose soule this charge shall lye harde at the day of the Lord That neuer so much as will their inferiours to come to heare Gods worde and to such exercises as may encrease their knowledge but rather permitte yea encourage them to breake the Lords sabboth and spend it in foolish and wicked exercises either at hōe or else
good affection to a good end Speciall to Others to speake of their Faults before them Praise behind them Our selues to speake sparingly eyther of our faults our good deeds First for the inward dutie heere euerie man is bound to haue a charitable opinion and good conceit of his neighbour with a desire of his good name and credit This louing perswasion of the heart is contrarie to the former instructing and misdeeming For as suspition allowed makes one lye open to all the sinnes that follow in speaking or receiuing ill reports so this being obserued that our hearts be well seasoned with this charitable opinion and desire of his credit one is sure not to slaunder himselfe and he can nothing so easily be tainted by receiuing the venim of false slanders from other mens mouths Therefore to mound our selues against all other breaches of this commaundment First get our hearts to giue our neighbours that good allowance that wisdome and charitie will afforde him Now whether one haue this maine and principall vertue of this commandement or no It must be tried and euery one may know his owne heart by these three rules First in doubtfull thinges where the matter is not plaine alwaies take thinges in the best part if any sence can be found better then other let that be had If matters be not to euidently ill alwaies a heart that is charitable disposed to his neighbours credit will seeke the best interpretation and as neere as hee can make the best of euery thing But if one construe thinges in the worst sence and wrest euerie thing to some ill meaning or intent this man shewes planely that malice lurkes in his hart and that he neither desires the estimation of his neighbour nor wisheth any good thought and perswasion of him in his heart Therefore Paule Rom. 1. Sets this downe in the midst of many other grosse sins that take all things in the worse part because this is a plaine proofe and testimonie that the heart is poysoned with the gall of suspition and that there is a malicious and slaundrous mind Let this be the first triall then construe things that be vncertaine and will beare two constructions after the most fauourable manner one can Secondly a louing heart and a good affection to an other mans credit will shewe it selfe in the tongue by defending him and taking his part if wee heare any slaunders spoken against For silence is a betraying his innocencie and therefore if an other in hatred will shew his malice by speaking lies in his disgrace then we must in loue open our mouth and shewe our good will by relating the truth in his defence Thus Ionathan knowing Dauid to be a vertuous man worthy and that all those thinges were altogether false that Saule imagined concerning him But that the King was misinformed and mislead by pickethanke slaunderers Though it was to his father and that as he had seene with daunger of his life he will not holde his tongue but discharge a good conscience and declare the innocencie of an innocent against whosoeuer would come to slaunder him Therefore this serues to confute those that will beare one in hand that they beare a very good minde a great good will to professours and to christians that be the seruants of God But you shall neuer heare a worde come from them to defend them if they be in place where they may be rayled on and vniustly slaundred They thinke they haue quit themselues if they can say say thus I haue beene in such a place and there were such a companie of vilde and wicked persons that rayled at professours and vilified them with all the indignitie they could and spared not to speake most intollerable lies against such and such honest men And what did you all this while why surely I was sorry but I could not helpe it I did not ioyne with them but I euen held my tongue and let them goe on and spake neuer a word Did you say nothing you may say that with shame enough what did you there thē But there were more noble and more learned and men that had more authoritie there then I at the same time and what reason had I to speake before them they should haue spoken in the defence of those that were abused Should they and did they not And why did not you then Suppose your selfe had beene the partie slaundred what would you then haue done What why I had good reason to speake in mine owne cause to stand for my selfe had I not who would stand by as though he were tongue tied and heare his credit troden vnto foote and speake neuer a word in his owne defence he were a beast that would doe it And haue you so quickly forgotten that rule and principall of nature to loue your neighbour as your selfe to doe to him as you would be done by Could you haue found words to haue spoken for your selfe and are dumbe for an other where is your loue where your goodwill what mind now beare you to his good name Here now one must needes confesse in his heart that he wanted that good affection to his neighbours reputation that he should haue had for if the disgrace of our neighbour would hinder him from doing that good that he might otherwise doe in his calling and so darken Gods graces that are in him and diminish the fruit that might proceede of them a man is bound in such case to stand as earnestly and as stifly for his neighbour as for himselfe Thus we may trie our heart by a second rule if we can find a tongue to maintaine his name against backebiters and doe not for slauishnesse or feare or any respect suffer him to be disgraced without gainsaying Thirdly we shall easily discerne what affection we beare to our brothers credit by our greefe and sorrow which we conceiue when we heare a true report made of any fault or sinne that hath indeede blotted him and ruinated his good account If one be agreeued and sorrowfull for his neighbours faults whereby he hath deserued discredit and diminished his reputation then it is sure he was well perswaded of him so farre as was lawfull and had that good desire that is here commanded Thus Ezra shewd how deare the names of Gods people were vnto him for he hauing heard of that foule and reprochfull sin that they had taken strange wiues and mingled the holy seede with the prophane he wept and mourned he hangs downe his head and confesseth that he was ashamed and could not lift vp his head towards heauen But what had he done hee was cleere one would haue thought he had no cause to be ashamed he had not offended in this point a naturall man would rather haue said you be rude people and base you be a companie of naughtie persons what are not you ashamed to forget God thus and to goe cleane contrarie to his commandement in this sort and so falne
within shall afford no comfort to our selues but if wee will that our outward obedience shall bring any fruit to our owne soules or glory to God we must looke that it haue it beginning from an vpright sound and faithfull hart Now then our obedience shal be spiritual when first it procedeth from the soule and secondly if it be done with a good intent and to a good end but if we doe some things either for credit or else for merit as the Papists or for vaineglorie as the scribes and pharises did this is not spirituall this procedeth not from the loue of God but from selfe loue this is a reflecting kinde of friendship that makes one doe some one or other thing vnto an other that he may haue the like or some other thing done vnto him selfe But then is our obedience true and vpright vvhen it commeth from a good hart with desire purpose to shew our obedience to God and our loue to men All these Words GOD spake not the first commandement onely nor the second or third and left there but he spake them all and gaue as great and strict a charge to keepe euery one as any one and no one was vttered more by Gods voyce or written with his owne singer one then other The doctrine that ariseth hence that whosoeuer will haue any true comfort by his obedience to Gods law must not content himselfe to looke to one or two but must make conscience and haue a care to keepe them all and euery one first because he that is the author of one is the author also of all the rest and hee that hath promised a reward for keeping one hath promised a rewarde also for keeping all and he that threatneth to punish the offender doth not say if thou breake this or that thou shalt bee cursed but hee that continueth not in all without exception is accursed and liuing and allowing himselfe in the breach of any one shall bee sure to beare the wrath of God for hee that doth many good things yet allowing himselfe but to be disobedient in any one thing hee stands in danger to reuolt continually and to become a wicked and open persecutor As this was Herods case hee did many things according to Iohns preaching and did heare him gladly and for all the other nine was reasonable willing to bee ruled but for the seauenth there hee must needs haue a gappe and hee kept this for certaine that let all the preachers in the world say what they would hee would not bee brought to leaue his incest but would still keepe his brothers wife Therefore wee see how soone hee fell to breake first the third commaundement in swearing to that light huswife to giue her what euer she should aske and then also hee grew to persecute Iohn and cut off his head and when he had once taken leaue to breake the seauenth hee could not long sticke at the rest So the young man in the Gospell hee thought himselfe in a good forwardnesse to heauen and indeede hee had done many things and had many good parts in him so that Christ himselfe did loue him but when Christ had tolde him one thing was lacking and that hee must sell all that hee had and if hee did so hee should bee no leeser by the bargaine for hee should haue an inheritaunce but then hee must know where his inheritaunce should lye and whence hee must looke for his reuenues namely from heauen then hee looked sadly and went his way Hee could haue beene content to haue had that inheritaunce that Christ spake of so that hee might keepe his earthly inheritance to But if the question were whether hee would take heauen or earth hee would rather leaue Heauen then hee would part with earth so that hee that is hollow is alwaies in danger to backeslide And so Iames saith in his second Chapter and tenth verse Hee that keepes all and breakes one is guiltie of all not meaning that if one through infirmitie slip into any fault hee was straight way guiltie of the whole Law for so it may bee truely saide that hee that breakes all through weakenesse not allowing himselfe in it but striuing against it and crauing pardon is guiltie of none but this hee meanes that whosoeuer seemes to keepe all the other commandements yet will willingly maintaine and beare with him selfe in the breach of one hee did neuer performe any true obedience to any though one bee no theefe yet if hee bee an adulterer or though hee bee no adulterer yet if hee bee a Saboth breaker hee breakes the whole law For if one aske him why doe not you commit adulterie if hee say because God commands that I should not then hee would keepe the Saboth also for they bee both alike the commandements of God but if it bee not because God commands then hee doth not obey the law but serue himselfe Therefore hee that makes no conscience of all Gods lawes hath no soundnesse and fidelitie in him because hee doth not remember that God spake all these words The vse of this is first to confute Popish religion and to proue that they be altogether carnall and sinfull people and make no conscience of any law of God Because for the second commandement they doth wholy allow themselues to breake that for the scope and summe of that commandement is that we should serue God not according to our owne inuentions but according to his commandement but for their religion what is it but a meere deuice of mens braines and what doth it consist of but of the precepts of men For where doth the word of God teach them to make Images lay mens bookes nay doth not God directly call them teachers of lies and what warran◠haue they for their Masses and pilgrimages and such other stuffe whereof their religion doth depend Therefore they bee hipocrites and make no conscience of any of Gods commandements And most of them that be any thing deuout Papists make no care of the Sabboth but haue more regard of their idle holydayes vvhich the Pope hath appointed thē of the Sabboth day vvhich God hath appointed So far most carnall professours amongst vs vvho almost is there that regards the Sabboth and careth to breake it any further then the law of man will take hold of them and some be afrayde least if it be knowne they shal be reproued for it publiquely and the Minister will let them heare of it in the Church but if they could keepe themselues close from the Magistrate and Minister vvould not most men vvillingly be following their businesse that day This is to proclayme themselues hipocrites and that they haue no feare of God nor regard of him in their hartes O but they hope they are good Christians and doe keepe the law of God for they doe not steale nor sweare nor lye but doe they not know that God spake all these words and therefore he hath no sound hart to God
willingly serue great personages and are readie to employ them selues in their businesses but because they think that hence they shall haue honour and credit and come to credit as a rewarde of their seruices but now if we know that God doth giue such excellent wages as no man can giue the like for what doth he not bestow on those that feare him he giues them his sonne he giues them his holy Spirit and grace in their harts he giues them his feare and his blessing in this life and life eternall in the world to come if one know this then he will sure serue God with a willing minde But on the contrary the cause and fountaine of all rebellion and disobedience against God is because there is no right knowledge of God as he complaines in Hosea 2. That they lye they steale they commit adultery bloud toucheth bloud But what was the cause of all this confusion why because there was no knowledge of God in the land and where men know not God what should be looked for else for then they cannot loue him nor feare him nor trust in him nor seeke nor doe any dutie if there be no knowledge This serues to confute all ignorant persons that doe not know God they cannot tell how many persons there bee or if they doe they cannot tell what any of them did for them they are not acquainted with the properties of God nor with his actions they neuer thought on his name nor pondered on his trueth his justice his power his mercie and such like things These may brag of loue and faith and hope and confidence and patience but they haue none of them it cannot be for all good things flow from this that we doe know God Therefore Paule saith 2. Thess 1. 8. ver That God will come with thousands of his Angells in flaming fire rendring vengeance to all those that know not him nor obey not his gospel these things follow close doth not one know God then t is cleere he doth not obey his gospel he makes no conscience of that Therefore an ignorant hart is alwaies a sinfull hart a man without knowledge is a man without grace and this ignorance is so foule a sinne as that it shal be sufficient to bring gods vengeance vppon one how euer light account men make of it God will damne them for this because they haue not knowne and then t is to to sure they could not nor would haue regard to his commandements And on the other side this must stirre vs vp to call for wisdome and to cry for vnderstanding to seeke for it and to dig for it as for gold or precious stones We must often reade Gods word confer of it and meditate on it which if we do it will giue vs vnderstanding then we shall see gods properties and see his goodnesse his loue and how able and willing hee is to help vs and then we cannot chuse but trust in him And indeede this often meditating and thinking on Gods word is the next way to make vs like God and to renue and repaire the image of God in vs. For by seeing Christ in the gosple wee are chaunged from glory to glory and the more wee know him the more wee encrease in being like to him so long as we know in part we are like in part but when we shall haue perfect knowledge then shall we be perfect in holinesse and perfect in righteousnesse perfect and holy as he is perfect As 1. Iohn he saith Now it appeareth not what we shall bee but when he shall appeare wee shall bee like him and why like him because we shall know him as he is so that the perfection of knowledge will bring the perfection of holinesse the more we increase in knowledge the more all good vertues will increase and if this were perfect we should be perfect without all weakenesse and infirmitie But the more we meditate in Gods word the more our knowledge will grow and therefore also the image of God will grow more liuely till we bee made perfect and absolute in the life to come The next dutie is Loue. That wee must loue God withall our harts and all our soules as is commanded Luke 10. The reason is because he is that Iehouah in whom we liue we moue and haue our being he is our God that giues vs all good things and can onely free vs from all sinne and miserie therefore wee are bound to loue him And indeede this is the chiefe dutie and the best fruit of knowledge but because it is so plaine a dutie as that no man will denie it it is best for vs leauing to vse more words in prouing the dutie to shew some markes of loue of God that we doe not deceiue our selues whereby we may see in what measure wee keepe this first and chiefe commandement The first marke may be how we delight to meet God in those meanes wherin he hath appointed to meet vs for in what measure we can offer our selues to God in those things wherein hee offers himselfe to vs in that measure wee loue him If we be willing to aske all good things and seeke comfort at his hand by prayer and to lay open our wants to him and as it were to conferre with God If we be desirous to come to heare his word spoken vnto vs wherein we may see his wisdome for our direction his mercie for our comfort his povver for our defence and for the subduing of our sinnes and his riches to make vs rich and supply all our wants then we doe indeede loue God and the more we can reioyce in these things the more we loue God and the lesse the lesse we loue him So for the sacraments in them Christ Iesus offers himselfe vnto vs and to make vs partakers of his bodie and blould would we then try how we loue God vve may doe it by examining what desire we haue to these things would we rather come to this banquet of the heauenly King to eate the body and bloud of his sonne that is set before vs rather then to the table of an earthly king to tast such good cheere as hee can make vs is there such an affection to vs then indeede we loue God for then we haue a delight to come wher he is For in these meanes God doth bestow himselfe vpon vs and comes to dwel in vs as Christ saith that he will dwell in vs and his father the holy ghost will come into our harts The second note whereby we may try our loue to God is obedience as Christ saith Iohn 14. 20. He that loues me keepes my commandements He then that keepes Gods commandements best he loues God best But if any will say that he loues God as well as the best yet he will breake the saboth and lye and dissemble and be a miser wholy rooting on the earth and setting himselfe and all his hart after his
couetousnesse if no good speach proceed out of his mouth but onely froward and filthie and vaine speaches if it be so will wee say that we loue God No the loue of God breeds obedience vnto God If one should say that hee loued the King as well as any subject in England yet he would alwaies be practising inuenting treason and rebellion against him who could beleeue him So if we will speake foolishly and vainely breake Gods saboths blaspheme his name and doe such other wickednesses doe we loue God Nay so far as any allowes himselfe to doe these things so far he hates God as he that allowes himselfe in rebellion hatas the prince so he that maintaines any sinne whatsoeuer in himselfe he hates God So that by these two things wee may examine our loue of God first in the meanes of saluation what good affection we beare vnto them Secondly how we keepe Gods commandements For saith Christ He that hath my commandements keepes them he loues mee Frst we must haue his commandements in our vnderstanding to know the meaning of them and in our memory that we may remember them and then in our hart to work on our affections and lastly in our practise we must keepe them and in what degree we doe this thing in that degree doe we loue God A third mark That we obserue and note our affection to Gods children For this is a sound note that we loue God if we loue his children As in Iohn 5. He that loues him that begets will loue him that is begotten If then we finde in our harts a good affection vnto christians beecause they are christians how beneficiall or not beneficiall to vs that is nothing whether they take notice of vs or passe by vs that is not the matter but if they be such that loue Gods word and haue the vertues of Christ shining forth in their harts if loue and patience and temperance meekenesse such like doe appeare in them if we loue these this is an vndoubted testimonie of our true loue to God The fourth mark of our loue to God wherby we shall in deed make triall of our loue to him is how we loue his comming How we desire the appearance of Christ to judge the quick and dead And how we desire to be dissolued be with Christ What desire we haue either to goe vnto him or to haue him come to vs. For if our hart be set truly vpon any thing that thing we cannot chuse but desire and be willing to haue it with vs. Loue drawes the minde to that which is loued So Paull when the loue of God waxed warme in his hart he desired to be dissolued and to be with Christ So in the Reuelation the spirit and the Church and the bride and all say Come Lord come quickly and in the naturall marriage in which the loue is much more weake and slender yet this is manifest for if the wife loue her husband when hee is gone farre off she will be desirous of his returne and will bee glad to haue his company if this be so in the naturall marriage where there be many infirmities and crosses yet they doe wish for the company one of another how much more in the spirituall marriage where there is such perfection now in the one partie as he is full of loue and mercy and also shall free the other partie from all miseries and wants and infirmities when they shall be joyned fully together and fill them full of all vertues and graces in this marriage I say how can one choose but long after this perfect and happie meeting how can he stay himselfe that hath any loue assurance of these things but hee shall be readie to flie vp into heauen the flame of his desire will burne aboue the cloudes to wish that God would come and dwell with vs. If the wife should say I loue mine husband as well as any woman in the world O but how say you your husband hath beene from you a long time but at such a time hee will returne O I pray you speake not of that you will make mee sicke if you talke of it indeede I loue him but I care not how far of from me he be who would not perceiue that this were meere dessembling no true loue indeed can a woman loue her husband and not desire his companie So if we will beare others in hand that we loue God aboue all and no man loues God better then wee yet we neuer desire to come at him or to haue him come at vs what a loue is this a very weake loue it is sure or none We must pray therefore and endeauour that we may long for and wish for the comming of Christ for God hath giuen this to other of his children that were as weake as wee that when they did thinke of their good estate and freedome from all miserie and sinne and that the loue of God was shed abroad in their harts this did so inflame their harts as they desired his comming by which they should be deliuered from all sinne and miserie more then any woman could desire the comming of her husband The fift and last note wherby we shall finde out in trueth how wee loue God is to consider how wee stand affected to that which he hates One indeed may loue a man truely and yet not hate all that he hates because his hatred may be vnjust or else he may exceede in the measure of hatred But for God we know that he is perfect hates nothing but that which is hatefull abhorres none but those which deserue to be abhorred Therfore try and see how we stand affected to the wolrd God saith that hee hates the worlde by the world is ment as Saint Iohn expoundes it the lust of the eies the lust of the hart and the pride of life we must hate these thinges for the loue of the world is enmitie to God He that loues it then is an enemie for hee that loues Gods enemies makes himselfe an enemie as he that hates that which God loues hates God so hee that loues that which God hates hates God also Also we must see how we hate couetousnesse mallice pride filthinesse falshoode and such like for all these things God hates But if one be so far from abhorring lying as that he himself will lie so far frō hating flatterie as he himselfe will flatter speake faire before ones face but ill inough behind his backe if one be so far from hating vnthriftinesse as that he will be a gamster spend those things idly and foolishly which God gaue him for a better end and will take an account of him also how he spent them because God bestowed them for better ends and he bestowes them proudly vainely and vnthriftely to no glory to God or good to men he that will doe these or any such thinges it is plaine that hee hates
not that which God hates and therefore doth not loue God By these things then wee may examine our selues and finde whether we haue any true loue to god or not namely by his loue to the meanes of saluation and by his keeping Gods commandements by his seruent and harty loue to Gods people in wishing and also doing then good to his power by his desire to bee joyned to Christ Iesus and lastly by his hatred of those things which God hateth which though they doe often ouertake him yet he loues himselfe the lesse because hee can hate them no more and thinkes the worse of himselfe because hee loues them at all These things who so can finde in himselfe hee loues God and obeyes this commandement though not in perfection for no man can in his nature and indeede it is not needefull that any of vs should for Christ did it for vs yet in vprightnesse and in some good measure and he serues God with that which hee accounts a perfect hart So much of the loue of God a fruit of knowledge when knowing his goodnes his mercie his truth other his properties we giue him all our soule setting our affections on nothing in earth besides him delighting in him alone and in nothing but that which carries a stampe of his goodnesse The next dutie that is heere commanded is the feare of God a dutie proceeding from knowledge also for as the sight of Gods goodnesse and mercy and truth will inflame the hart with a loue of him So if one behold and consider his greatnesse and his power and his excellencie ouer all his creatures this will strike his hart with a wonderfull reuerence a great feare of his Majestie As also hee that knowes Gods power that he can doe what hee will and his mercy that hee will doe what is needefull for the good of his children this will make him trust wholy in God But for this feare an objection must first be answered For 1. Iohn 4. he saith Perfect loue casteth out feare And Luke 1. We are deliuered from all our enemies that we might serue him without feare To this wee answere that perfect loue casteth out feare namely a slauish feare and such as is in the diuels who tremble before God but so as they runne frō him such as is in wicked men when the threatnings of God arrests their euill conscience and summons their wicked harts and drawes them before Gods iudgement seat makes them therefore not loue Gods word and ministry but hate it cast off all care of Godlinesse and religion from them But it is true that whosoeuer loues God cannot chuse but in the same measure also feare him for the spirit of God that perswades them of his fauour and worketh loue will declare his power and greatnesse which will worke a feare and awe of him It casteth out the hellish feare that makes one flie from God but it causeth that holie feare that makes one more careful to come vnto him and to worship him Wee must then loue God with our whole harts and soules and mindes so that wee feare nothing but in him and for him and that with such a feare as must draw vs vnto him but terrifieng our harts from committing all euill It must be a feare mingled with loue and confidence that must be holy and crucifie and restraine all ill affections and desires This is commanded Isai 8. 13. Sanctifie the Lord in your harts and let him be your feare and your dread The occasion of this precept was this Before in the chap he shewes that there were stirres and rumours of warres in the land the people and King and all did quake as leaues shaken with wind by reason of the great feare which was in them Now then heere hee brings a medicine that will make them still and quiet for the cause of their false feares was because they were emptie of true feare and they were so exceedingly troubled with men because they could not looke vp vnto God But in the 12. ver the Prophet faith You that bee Gods children doe not you feare their feare Feare not you the feares of wicked men for they feare nothing but pouertie and outward disgrace and a temporall death all weather and hard casualties to themselues their goods these bee base feares and not worthie that the harts of Gods children should be taken vp with them being but trifles feare not these things then nor feare them that is not wicked men feare neither the feares which wicked men feare nor feare not wicked men themselues But now because the hart of man must feare something and least it be very well armed it is ready to feare man and the feares of man therefore he shewes a meanes how to keepe one from all infection of such foolish feares and that is to sanctifie God in our hart and to let him be our dread Sanctifie god in our hart j. giue him the praise of his power of his mercie of his trueth of all his attributs then he shal be our dread For he that giues god the praise of his power wil neuer stand in feare of a man for he knowes the power of god is greater thē the power of man He that giues him the praise of his mercie will not be dismaid though he see all wants an hard estate outwardly for he knows that gods mercie wil supply all he that giues him the praise of his trueth wil not be discouraged for any danger because god hath promised to stustain him in all and to deliuer him out of all This is then to feare God with all our harts to feare him onely and neither to feare wicked men nor the things which they feare for so far as we doe feare either of these we breake his commandement and our harts are voide of the true feare of God So Luke 12. 4. 5. Christ Iesus saith Feare not them that kill the bodie and after that are not able to doe any more But I will forewarne you whom you shall feare feare him that after he hath killed can cast into hell I say vnto you him feare Where he saith that can kill the bodie t is not to be vnderstoode as though any man had any power in himselfe to kill it but God giues them leaue some-times and by his permission for the humbling of his children they are able to kill them as if he had said This is the nature of men that if they see any grow powerfull great they are afrayd think how shall we escape how can any be free from daunger now such persōs be set vp but why should you be so troubled at their promotion or why should you be afrayd when they haue done their worst what can they doe the most is to trouble you a little and to send you from this house of clay to heauen they can go no further then to the killing of your bodie But if you
sacraments are for he was commanded of God how to make it of what figure in what place to what vse So for the Cherubins God appointed them likewise to signifie that God had his wings as it were spred out that whosoeuer would come to him in the Church should haue protection and shelter from him at all tymes But this makes nothing for making of idolls to worship god by them For because Solomon made an image at Gods appointment therfore may we make one at the idols appointment and if Moses set vp a brasen serpent by Gods direction may we by the direction of flesh and bloud that follows not But for that very serpent that God had commanded to be set vp when men would looke on it with to great a reuerence and had it into great request and honour Hezekiah was so bold as to pull it downe and grinde it to powder and this is writtē as a thing of commendations in him We must make no images to our selues then but if God bid vs then we may for then we make them to God and then if God say who required these things at your hands we may answere with comfort thou didst O Lord. Sith then the worshipping of images is the worshiping of idols as it is said in the Psalme afore named 136. For he that doth Gods work he worships God and he that doth the diuels work he worships the diuell and sith all idols be condemned in gods seruice because they haue no warrant from God nor he hath not appointed any signification of them This serues for the reprouing of all those that haue bowed downe vnto them kissed them or vsed any homage vnto them For in Isai 66. 3. He sets downe this as a note of an vnregenerate man to blesse an idoll one need goe no further for the note of a wicked sinner then if he blesse an idoll For by worshipping it in this commandement he meanes not to account it as God but to think that by any reuerence done before the idoll one shall get some help that this shall be a meanes of good to doe this is spiritual whordome For so in Isai 42. 8. He saith I am the Lord I will not giue my glory to an other One had better therfore dye the death then vse any bodily gesture of reuerence to an idoll And this the three Children knew full well in Daniell For when the King commanded them on paine of death to fall downe he did not binde their soules but onely their bodies yet they would not one would think they might haue done that and done it in their harts to God but they knew that if they had defiled their bodie vvith the least bow it would haue drawne Gods curse vpon their soule and bodie and therefore they durst not doe it Therfore sith this is spirituall whordom those that haue done it must repent for it and know that they haue infected their soules with a damnable sinne for which if they doe not throughly repent it is said that when times occasion shall serue they will fall to it as freshly as euer before for then it is not the feare of God that hath repressed it but the positiue law doth a little restrain it which if it be remoued their lust will breake foorth as much as euer before as it vvas seene by the Israelits in the wildernesse therefore we must be truely humbled for it and labour for assurance of pardon And though men will say they did it with a good intent in good meaning and in loue to Christ yet all these excuses will not serue the turne It were an ill excuse in a wife to say she loued her husband exceedingly and therefore in his absence she must haue others to see them and looke on them and to embrace them and all this for loue to her husband the husband would scarce think well of this loue yea it would be abhominable vnto him And it is much worse to kisse an idoll and bow downe to it and then say it was for loue to Christ An other vse of this is that we must labour to get the true and sound knowledge of God out of his word and a feruent loue of him for till then a man is in daunger to fall to idolatry But if one see Christ in his word and know his spirituall properties then they shall say as the church in Hosea 14. What haue we to doe any more with Idoles we haue hard God and seene God For then we shall see better and more excellent things in him then can be found in any image but till this we are not well fenced against idolatrie as in the naturall mariage the wife is sure from adultrie if she loue her husband but till then she lies open to adulterers so betwixt christ and vs then are we safe from idols when we haue gotten a feruent loue of Christ Many will boldly say what bow downe to an idoll kneele to a stocke or a stone sure I shall neuer doe it but as good as you haue done it but what cause or what reason haue you to thinke you shall not haue you seene Christ Iesus discribed in his word haue you seene him receiued his bodie blood in the sacrament if one haue seene his excellent beautie in these meanes he shall abhor an idoll as an vgly thing and if ones soule loue Christ and seeke after him in these meanes he will neuer fall to this filthinesse but loth and detest it but else hee is in continuall daunger to fall to spirituall whordome what euer he can say now when the times doe not serue Thus much for the grosse and direct breach of this commaundement by making an image to represent god which is impious or to help one in his worship which is idolatrous The second breach of this is superstition when one doth not goe to stockes stones but vseth those waies and inuentions in worshipping God which are not commaunded of God in his word but bee the appointment of men for Mat. 15. 9. Christ saith that they worship him in vaine teaching for doctrines mens precepts If it haue no further beginning then mans braine God will giue no blessing to it yea hee sends a curse vpon it for cursed is hee that ads any thing to Gods booke God will add so much to his plagues And the reason is because he makes himselfe wiser or better then God For if God be perfectly wise then he knew best what worship would please him and if hee be perfectly good then he would reueale vnto vs what euer hee knew fit for vs to practise Againe it is a great iniurie offred to God when we will let his deadly enimies haue the ordering and appointing of his seruice rather then himselfe A king would thinke it a great indignitie that his seruants would not serue him after his direction but some base fellow that were a professed enemie should set downe what meats he must
for the true worship of god Now follows the reason of this commandement drawn partly from Gods iudgements against all false worshippers from his mercy kindenesse to thē that worship him in truth The judgement towards the breakers of this commandement is that he will not onely plague them take vengeance on thē in their owne persons but he will execute his wrath also on their seed posteritie to the third and fourth generation Which is therfore set downe because it is a verie hard thing to perswade euen that this is so great fearefull a sin when in a good meaning as they say they serue God after another manner then hee hath warranted commanded The reason taken frō his kindnesse to those that are obedient because we are very slow and slack to the right seruice of God is to allure prouoke vs because that god will not only blesse such an one in his own soule body both in life death but his blessing shal reach further euen vpon many generations in his posterity so that God will neuer leaue blessing those that with an vpright hart worship him in truth according to his word I am Iehouah thy God a iealous strong God IN these words calling himself our God he implies that ther is an euerlasting marriage betwixt god vs therfore as it is a foule fact for a woman after hir marriage the couenāt of god betwixt thē to defile her body with filthy adulterers So it is a much more hainous abhominable thing for any man or woman after his couenant with God to follow idols and images not contenting himself with the perfect beautie of Christ Then where he saith a iealous God hee compares himselfe to an husband that as hee loues his wife most tenderly dearely whilst she remaines chast faithfull so is he most offended prouoked if she deale lewdely and trecherously with him so Christ Iesus hath loued vs most dearely and giuen his bloud for vs but if we deale not chastly with him in this case he will be as a jealous man whose most abundant loue being abused doth burst forth into the strongest hatred as Salomon saith that jealousy is the rage of man the eie of iealousy seeth all things Then he cals himselfe a strong God shewing his power that hee hath abilitie as willingnesse to punish in that hee cals himselfe jealous it declares that he wants not will and cause to powre vengeance on them and in that hee is a strong God hee is of might sufficient to plague and confound those that wickedly break his couenant From al this discription wherby God hath set out himselfe vnto vs to bee our God and a iealous God that cannot abide any such filthinesse and a strong mightie God that is able to execute his wrath on the offenders we may and must take courage and comfort to stand for Gods pure worship against all idolaters and idolatrie and all manner of superstition being that he is our God one that hath bound himselfe in couenant to defend and protect vs as also hee is iealous which carries a flame of loue to all those that be faithfull as well as an exceeding detestation of the vnfaithfull and then he is a strong God not strong with an idle kinde of strength that lies hide within him and neuer is put in practise but hee doth vse his strength to the maintayning and protecting of all such as are true friends to him and maintayners of his worship Which is for comfort of those whose friends and such from whom they haue their maintenance are popish and will hate them and be enemies to them if they be enemies to superstition and loue God and his worship but feare not that God is a strong God if they will not help hee will they haue no such power against you as god hath for you so long as you continue vpright in his worship This is also for the terror of all idolatrous and superstitious persons that haue many things to vphold them and are well friended and strong defended but yet mischiefe shall be their end in the end because he is stronger then all men that sets himselfe against them and whom they prouoked euen to iealousie by their filthinesse who sees all their wayes as hee saith pull out thine adulteries from betwixt thy brests that is those monuments of idolatrie which idolaters put so much trust in as Agnus dei c. pull them out they offend him hee cannot abide the sight of them no more then a iealous husband the wantonnesse of his wife before his face God cannot I say endure this impuritie and wickednesse withall he is strong which name he giues heere to himselfe not bragging and boasting of his might but to let all idolaters know what an one they shall finde and feele him to bee in their punishments and plagues So much for the names by which God sets out himselfe in this reason Visiting the sinnes of the fathers on the children FIrst it may bee objected how God can in iustice doe this and punish the children for the fathers fault But to that one may answere as God doth in Hosea 2. 2. speaking to the Iewes hee bids them plead with their mother comparing him selfe to an husband he shewes that there is no fault in him but all the blame lies on the adulterous mother for as an husband may without any fault put away the wife that hath dealt trecherouslie and hir adulterous broode to so God may iustlie plague and forsake both the parents and the wicked children of wicked parents Now his vengeance vpon the children of Idolatrous parents is shewed especially in these things First in with-holding the meanes of grace from them and also the spirit of grace secondly in letting them see their fathers euill waies so imitate them thirdly in with-holding from them those meanes that might turne and conuert them and helpe them out of their sinne as the admonition of his children and such like But the doctrine that wee may gather hence is that vngodly parents are the most deadly enemies vnto their children as in Exo. 34. Where God sets downe his name most comfortably and the aboundance of his mercy yet he ads this withall Holding not the wicked innocent but visiting the sinnes of the fathers on the children This the example of wicked Ahad doth euidently proue for in that he would shed the innocent bloud of Naboth in that hee would commit idolatrie and serue Baalim who could haue done a greater wrong to Ahabs posteritie then Ahab did by these things for hence it was that the kingdome was taken from his house and that his children about seauenty persons had their heads chopt from their bodies and were made as dung and all his kinsfolkes acquaintance fared the worse for his wickednesse And so Ieroboam that seducer of Israell hee thought by his idolatry to haue established the kingdome to him his
so that it should neuer haue ben takē from him and his ofspring but was it so or not nay this ouerthrew him and his house this was the bane of all his for because hee made Israell to sinne therefore God swept away him and his stocke as dung from the face of the earth that none remayned of them as one would doe with an vncleane and filthie beast which if he abide long in a place will defile the house with his dung and the place cannot be cleane and sweet till both the beast bee remoued and his dung swept out so was Ieroboams ofspring as excrements of an vnpure beast that did so polute the land as it could not bee cleane vntill they were all scoured away And so Chams posteritie for many generations bare the curse vpon them for their fathers sinnefull dealing This serues to confute those parents that thinke and goe about by oppression by wrongfull and iniurious dealing and such wicked courses to better the estate of their children and hope by these meanes to make their seede great vpon the earth after them Nay this is the way to bring the curse of God and consequently destruction vpon their familie If men did but giue credit vnto the word of God that such vilde practises would ouerthrow and not build vp their houses and that they did by these things pull downe the plague of God from heauen vpon them and theirs it would keepe them from enriching themselues by wicked wayes and make them take heede how they filled their houses with the riches of iniquitie for feare least they should fill them also vvith the reward of iniquitie the vengeance of God For these sinnes as Iames sayth doe crie vp to heauen they make an exclamation in Gods eares and hee vseth not to repell this crie with a deafe eare but hee heares it to the ruine of those against whom the crie commeth for after this crie of their iniquitie followes their crie and howling for miserie As Gods daiely Iudgement vpon enclosers and oppressors in our owne land shewes it for when they begin to molest poore men to vnpeople townes to seeke how they may dwell alone in the land this inclosing doth but exclude them and theirs so that if men would but marke and obserue it they should see before their faces how God plagues their sinnes in them selues and their howses This must teach vs likewise to be humbled and to craue pardon for the sinnes of our forefathers because they doe send an ill breath of Gods curse vnto vs to And so we see in Daniell 9. he doth not onely confesse his owne sinnes and the wickednesse of the people then aliue but he is wonderfully cast downe and grieued for the sinnes of their ancestors and predecessours and of the Kings Preists and Prophets that went before them And then there is a promise Ezekiel 18. 14. that he that sees his fathers sinnes feareth being humbled for them doth not the like he shall not smart for his fathers sinnes nor beare the punishment of them howsoeuer hee bee lyable to the punishments of such yet if hee see them and forsake them and bee sorrie then God will see his sorrow and bee mercifull to him and remoue the punishment for indeed this is a true note that one doth not justifie and defend his fathers euill waies when that he is grieued and forsakes them But he that sees his fathers euill way and will either justifie them defend them in word or else by his practise mantaine them hee makes vp the measure of his fathers sinnes that both may bee layd together and bring a double plague vpon their heades Of them that hate mee IN that God cals Idolatrie and superstition hatred of him this doctrine may bee learned from thence that all false loue is hatred for Idolaters pretend that they loue God aboue all and more then all why they can finde in their harts to bestow their sonnes and daughters vpon him and is not this zeale No false loue is true hatred and in that they doe those things that God hates and forbids what euer their pretence bee they are haters of God So Pro. 13. Hee shewes that a fond parent that spareth the rod hateth his childe why but they doe loue them and are so tender ouer them as that they cannot finde in their harts to giue them due and fit correction why but this is hatred So in Leuit. Hee commands to admonish our brother and not to hate him in our hart shewing that if one be so carnally affected to any man that he cannot tell him of his sinne hee is loath to grieue him by a sharp reproofe and to reprehend him so as that he might be brought to repentance he that is so tender harted hath an hard hart against his friend this is the worst hatred that may be This then serues to confute such people as will say of papists oh they bee good honest men and though they haue not so strickt a regard of his worship as he commands yet I hope they loue God and haue a good hart to him nay they bee not honest persons neither doe they loue God but they hate God For this is as if a wife should say indeede in mine husbands absence I must haue another man to keepe mee companie and to lie with mee and to bee familier with mee but yet I loue mine husband the husband nor any man else would account finally of this loue yea they would thinke the wife hated rather then loued her husband And so those that must looke one idols to help them in their deuotion they must haue some image to gaze on that they may bee put in minde of God they doe it that they may remember God but God will giue them but a small reward for this loue yea they shall bee accounted of him as professed enemies of his name So for those parents that are so kinde to their children and loue them so deerely that they cannot bring them vp in nurture and in correction and in the feare of God they cannot crosse them nor goe against them in their ill course such a parent is a most mortall foe as often the children feele afterwards and accordingly doe recompence for they hated them with a false loue but the children reward it with a true hatred so hee that will not offende his friend nor trouble him with telling him of his faults but rather smooth vp all and flatter him and speake faire words hee is a grieuous enemie and yet who is there almost that doth not delight in such enemies and makes more of thē and esteemes them more welcome then a true faithfull friend that seekes his soules health and will not suffer him to fling himselfe headlong into destruction but we must learne to abhor all carnall loue to God and men as that which is the most pernicious hatred This must also teach vs not to joyne our selues in societie or in marriage
with idolaters for this is to joyne our selues to those that hate god And for this Iehosaphat was reproued what saith the prophet wouldest thou loue those that hate God help them what hadst thou to do to be so friendly familiar with Gods enimies Yet if one had come to Ahab and tould him that he had hated God he would haue defied him and said that he had loued God as well as the best but that is no matter what Ahab would say so long as God accounts him an enimy Iehoshaphat should haue had no society nor freindship with him so that they are much to be condemned that will seeme to haue some care of religion them selues and to looke to their owne waies that they be good but yet they can be familiar make friendship with Idolaters and professed superstitious persons why but is not this an hatred of God and are not you then subiect to that reproofe of Iehoshaphat what wouldst thou loue them that hate me No man will be known to be a familiar friend to an open traytor that the King counsell hath proclaimed a traytor for feare least he should be tainted with some suspicion of treason And in deede he that will be so conuersant and so well acquainted with such as God hath proclaimed traytors those that haue any spirituall wisdome and true loue of God may not without just cause vehemently suspect him as one that him selfe beares no great good will to God and his pure religion And shewes mercie to thowsands of them that c. IN that that God promiseth to shew mercie to thousands of them that loue him keepe his commandements we learne that the best way for any man to do good to his childrē is to be godly him selfe as the verie words of the commaundements doe carrie it So Psal 37. 21. ver A good man is mercifull and lendeth his seede enioyes the blessing c. After 29. The righteous shall inherite the land and dwell in it for euer Not this in his owne person for that were no blessing for a good man to liue still in this world but in his seede hee meanes One would thinke the contrary what is hee alwaies lending still doing good why alas how shall his poore children doe how shall they do nay they be rich children shall do well enough they haue a rich legacy left them for they shall haue Gods blessing for when he saith the blessing it is more then if one had said the whole earth and all the world for so one might haue and yet bee vnder the curse and liue and die a miserable man but he shall haue the blessing all things necessarie for soule bodie heauen and earth for so much the blessing containes So 112. Psal The generation of the righteous shall be blessed If then the blessing of God be the cause of all prosperitie and happinesse and contrarie the curse of God the beginning ground of all miserie then so farre as we are good or ill so farre doe we doe good or ill to our stock For in Leuit. God threatens that if one be disobedient to God and his commaundements he shall be cursed in his soule and bodie in his wife children and all that he puts his hand vnto but on the otherside if one be vpright with a perfect hart set him selfe to follow Gods commaundements then he shall be blessed in soule and body in wife and children and all that he shall put his hand vnto so that the blessing of God shall meet him at euerie turne Sith then God is so mercifull to all those that loue him and shew it in keeping this commaundement This serues for the comfort of all such that be good children of good parents though perhaps their parents can leaue no great matter for outward things yet if they haue laide vp many praiers for them in heauen and leaue them Gods fauour for their possession they haue a good parentage for they haue Gods blessing to trust vnto better be the childe of a godly then of a wealthy parent for he that him selfe is a good man and hath proceeded of good parents is now possessed of a double blessing for his fathers prayers and for his owne prayers for his fathers mercie and for his owne mercie to This likewise serues for the comfort of gods children that haue many children and little wealth little goods to leaue them but that is not the question what goods they haue but if they be good and labour also to haue their childen good if they were thowsands of them they haue the blessing of God and that shall maintaine them well enough those that be blessed of god shall not want for signes of his blessing Sometimes indeede the godlyest parents haue wicked and vngodly children as Iacob had but yet God will either couuert them as he did Iacobs sonnes so that those which at the first he saw to be as prophane as any hee liued to see conuerted verie holy men and pillers of the church or else if all be not good yet God giues grace that some one of them at the least shal be holy as Abraham had vngodly Ismael but yet he had godly Isaac and Isaac had prophane Esau but he had holy Iacob to and Dauid had wicked Absalon incestious Ammon but yet with all he had godly Solomon Nathan or if none of the next of-spring be good yet some of them that follow shall bee holy the godlinesse of the parent will shew it selfe in the bud sooner or later as in Hezekiah though Manasseh that succeeded him was at first a wicked idolater yet good Iosiah was in the next generation a good holy man or if that good men at any time bee barren yet his owne soule and bodie shall feele the blessing Those that loue him and keepe his commandements THat is those which haue such a true loue to him as doth shew itselfe by the faithfull vsing of his pure worship and by keeping not the duties of flesh and bloud but his commandements So that heere God sets down this as a note of louing him to keepe his commaundements whence this lesson ariseth that the loue of God consists in keeping his commaundements but afore the doctrine be further declared an objectiō must be remoued for one may say what doe you say that none loue god but those that keepe his commandements then I pray you where can you find one that loueth God and who is this that is able perfectlie to keepe and fulfill the law of God But for the absoluing of this doubt knowe that there is a great difference betwixt these two to keepe Gods commandements to fulfill Gods commandements for keeping noteth a truth fulfilling a perfection this perfection Christ onely had but this truth euerie christian must haue for euerie christian man may so farre keepe Gods law as that he shal be both accepted and also rewarded though not for the merits
of the worke yet for the mercie of him that accepts the worke But this true keeping must be knowne by these notes first in keeping one must aime at all ther must be a full purpose and true desire to keepe all for if one lie in any sin breake any wilfullie then the wilfull known breach of one makes him guiltie of all Secondly the obedience must be done willinglie with a free cheerefull hart as Dauid bids Solomon serue the Lord with a willing minde Thirdly the end of our actions must be good to shew our loyaltie to God to approue our harts to him in obedience to his commandements that wee may bee blessed of him and not for any other ende or intent of our owne as to bee magnified of men and to merit by them or such like He that hath all these things keepeth the law of God indeede no man can fulfill it neither is it required of Gods children that they should because they be vnder grace and not vnder the law for the rigour of it But for those that bee out of Christ this condition is proposed to them winne it and weare it keepe the law in full perfection haue happinesse in full perfection but breake it in the least title loose your saluation those which are not in Christ are thus bound but those which are his members that are made one with him by faith are vnder grace there is a more fauourable obedience required of them not to fulfill the law in the extremitie of it but to keepe the law in the vprightnesse of their harts and to doe so much as Gods spirit that is bestowed on them giues them power to doe But now to returne to the doctrine it selfe whosoeuer loues God must in this manner as hath beene spoken keepe the lavv of God This is proued 1. Iohn 5. 3. 4. This is the loue of God that wee keepe his commandements Is it so may one say then that is a verie hard peece of worke few can doe that nay saith he his commandements are not grieuous for all that is borne of God ouer commeth the world hee shewes that a christian so farre as hee is regenerate hee hath conquered the world and then Gods commaundements cease to bee burdensome for the things that make Gods commaundements heauie vnto vs is our worldlinesse and fleshlie lusts which striue against the spirit but when Gods spirit which regenerateth vs hath set downe and ouer come those lusts in that measure Gods commandements are verie easie lightsome we shall with as much comfort and quietnesse obey them as Adam in his innocencie when wee are once trulie conuerted according to the measure of our conuersion It is a most tedious thing to a christian hart to obey the diuells commandement but it is most joyous to follow Gods As if it were permitted to a christian man for the while to steale to lie to commit adultrie and to breake the sabboth or such like why his soule would abhorre it and hee would rather die then doe these things it would bee such a vexation vnto him but now to heare the word to pray to confer to doe workes of mercie and the rest of this kinde it is euen a recreation and delightfull sport for him to doe them for Gods commaundements are pure and holie and doe delight the hart so farre as it is pure and holy So Iohn 14. 15. If yee loue me keepe my commaundements and I will pray the father and hee shall send you another comforter As if hee should say hee that loueth mee best and keepes my commandements most shall haue trouble and miserie but let not that trouble him for hee shall haue my spirit which will comfort him and sustaine him in all his miseries But I doe keepe Gods commaundements and haue a care to bee obedient vnto Christ then Christ sayth verse 21. Hee that hath my commaundements and keepes them one must first haue them afore hee can keepe them haue them in knowledge and vnderstanding haue them in memorie haue them in Iudgement and affection and then fall to keepe them in action doe this and then indeede you loue Christ but many talke of louing Christ and what good freinds they bee to Christ but try them a little by their workes and you shall see that they neither haue Gods commaundements nor keepe them and so farre as they faile in these things so far they faile in the loue of god and prouoke God also not to loue them This serues to confute those disordered persons in whom one can see nothing but open rebellion against Gods law open breach of the sabboth and manifest contempt of Gods word and yet tell them of it and come to aske them if they bee not ashamed thus in the face of the worlde to proclame enmitie against God then first they fall to shifting and cloaking but if you come with so good proofe and ferret them out so soundlie that they cannot denie it but are conuinced to their faces why then this is next what are you without sinne haue you no fault doe you keepe all Gods Commaundements yes miserable man there are faults in the best But this is blockishnesse for is there no difference betwixt falling by frailtie and through infirmitie and liuing and lying in a sinne and allowing ones selfe in the committing of it that frailtie is in Gods elect children but this wilfull disobedience and maintayning is in hipocrits that God puts away and regards not this hee will neuer put away vnlesse there be an amendement and greater soundnesse for such persons loue not God and it is just if he plague them and pursue them as his enemies This likewise serues for the great comfort of Gods children that doe their best endeauour to keepe all Gods commandements and that with a vvilling hart and good intent and minde not thinking to merit any thing by them for they know God must still shew mercie euen to those that loue him and keepe his commandements This I say comforts all them for when hee hath done all hee can hee comes short and faileth but yet God will shew mercie this word may reioyce them for hee will shew mercie as if hee had saide though you come farre short of that you should and would yet so long as your hart is true God will shew mercie for hee requires not fulfilling but keeping if one will stand to himselfe then hee must haue either perfection or confusion but if hee trust to Christ then hee is vnder grace there is mercie in Christ pittying and rewarding rewarding all their good and pittying and passing by their infirmities Thus much for the second commandement now followes the third in these words following Thou shalt not take the name of the Lord thy God in vaine for the Lord will not hold him guiltlesse that takes his name in vaine THE summe of this third commandement is to teach vs that wee should not profane the name
vnkindly with her God must needs come to loke to this disorder But if God had come and hearing her rash prayer straight made examination and proceeded to punish the chiefe offender who should haue bene first plagued who was the first mentioner of taking Agar to Abraham was not Sarah her selfe what must Abraham take her through her meanes and motion and now when the matter falls out ill she will fall out with her husband How could it fall out better sith she was the author of so ill a beginning So that such kinde of imprecations as to wish God be judge in auengmēt rashly and hastely is a great dishonour to God as likewise in cursing as Gods vengeance ouertake you and such like horrible speaches when God forsooth must needes become their officer to reuenge their quarrell and serue their malicious humour So likewise to praise God and giue God thanks for an euill thing as Saul at the wickednesse of the Ziphims when Dauid had deliuered them and done them good now they to curry fauour with Saul and to get his good will came to betray him to Saul and to discouer where hee was that Saul might take him hee breakes out blessed be you of the land c. One might haue done a good dutie and discharged a good conscience as Ionathan did he would neuer thank God for that but let one come and help him to bring his mischeuous purpose to passe then God be blessed and much good thanks there must bee But Dauid did not so to him that slew Saul though he had bene a cruell and an vnjust aduersarie So for gamsters when they cousen and rob one an other vnjustly of their mony without conscience and warrant they might euen as well before God cut his pursse then forsooth God must be praised for their theeuerie or I thank God I haue sped well I haue good luck What is God a gamster is he a dicer now must he be at euery idle persons beck when he is robbing his neighbour Monstrous persons that dare be so impudent they shall feele and see if euer God waken their conscience in this lyfe and if he doe not in the life to come that it was a fault bad euough to take away ones goods in this manner and far greater when they will dare to abuse the name of God in it Now the best medicine to preserue vs from all these sinnes and abuses of Gods titles is that which is set downe in Deutero 28. 58. Feare the glorious and fearfull name of the Lord thy God Feare it so that one name it not nor think not of it but with great awe and reuerence for if one be audacious to take Gods name in his mouth without feare due regard God will lay plagues on him and those not short and slight sore and grieuous of long continuance and durance And if one doe tremble and feare before God thus he shall neuer abuse his name Thirdly Gods name is taken in vaine by abusing his properties and by abusiue speaking of them as of his power his wisedome mercie patience goodnesse and such like which are abusd when we speake of them carnally and carelesly or contemptuouslie As in the 2. Kings 7. When the prince on whose arme the king leaned heard the Prophet say that corne should bee so cheape so suddainly after that extreame dearth he said though God should make windowes in heauen that could not bee so Now to speake so basely of Gods power and so contemptuously as though his strength were to bee measured by mans strength and God could not tell how to bring it to passe because hee could not tell how nor saw no meanes for there hee aludes to Noahs floud q. d. if God should raine corne as fast as hee rayned water then it could not bee so but it could bee and was so and hee saw it so but had no good by it for he was prest to death of the throng as a just reward of this his contemptuous speach vnbeleefe of gods power So likewise his prouidence and wisedome is abused when one frets and speakes grudgingly against Gods worke vnder the name of fortune and chance oh what ill lucke was that what ill-fauoured fortune for either one must say that things come to passe by chance hap as hap may without any disposing of Gods so hee chargeth God to bee too carelesse a gouernour that lets all things runne at randome without counsell and aduice when hee had made a world to let it goe at peraduentures and at randome or if wee say that God gouernes all things rules in the world and appoints what things how they shal come to passe then he chafes and murmureth against Gods gouernment vnder the name of fortune speaking ill of luck speaks ill of Gods wisedome a propertie of his So likewise in abusing any of Gods properties to defend euill as is the common custome of most men if you reprooue them and admonish them of any fault this makes them care for nothing oh God is mercifull true God is mercifull but to whom to the penitent and humble person that hates his sinne and studies to forgoe it but hee is not mercifull to those that loue their sinne and like their sinne and that haue a root of bitternesse in them and make Gods mercie an incouragement to harten them in their sinne not to allure them to repentance and make his loue and kindnesse a protector to their lewdnesse to such he will shew no mercie but his wrath shal burne against them to the bottome of hell So that in speaking of Gods attributes speake of them with reuerence and to that good vse for which God hath reuealed them So lastly Gods name is taken in vaine without an oath in speaking vnreuerently of his workes either those admirable actions of God within himselfe as his election and reprobation when vaine man because his shallow conceit and foolish braine cannot comprehend how God should bee just if hee appointed any to damnation or how it were not long of him if hee should decree of their destruction before that it were as they say a plaine wrong and God could not maintaine it for this weakenesse of his that cannot reach to the depth of these things hee will therefore denie them and say there bee none whereas hee should rather with silence and reuerence wonder at this hidden secret and not prie into it as Paul in Rom. 10. did hauing spoken sparingly of it hee breakes out in admiration and so concludes O the deepenesse of the riches of the wisedome c. This is an horrible prophanesse So for the outward workes of creation of redemption and the passion of Christ when one can speake so lightly and without all vse of these great things that should make one feare before God and increase the reuerence towards his Magestie and griefe and hatred of sinnes Thus much for taking Gods name in vaine by speach
well was verie seruiceable and by it painefull trauell brought in much profit vnto the master if he be diseased by some sore or sicknesse he will let him haue rest and looke carefully to him that he want nothing and take the counsell of some one that is skilfull in such matters for some drench or medecine that may helpe his horse or oxe restore his health Thus men will deale with a beast but what master almost can be found that doth not plainely proue that he loues a beast more for his commoditie sake then he doth a man for Gods sake for he that will be content to be at cost and charges and some trouble also with his diseased and sicke horse his sicke seruant may lie and die and he will neuer come at him nor seeke any remedie for him but rather encrease his paines by murmuring and grudging that he eates and he drinkes and doth nothing but spend and burthen the familie And when Gods hand hath restrained him from working and not his owne negligence and ofttimes when he gets his weakenesse by faithfull and painefull seruice done to him then some are so cruelly and miserably coueteous as that they will abate so much of their wages as the time of their sicknesse comes to And when he suffers paine and griefe enough by his sicknes then he that should looke to healing of him doth not onely neglect that but also gleanes from him and robs him of his wages which is a double sinne and iniurie So much for the duetie of masters to their seruants that dwell with them Now when they part the masters duty is to looke that he send not his seruant away emptie but doe something for him according to the blessing of God vpon him by his seruants labour according to his owne abilitie and looke how much longer time the seruant hath beene with him and howe much more faithfull seruice he hath done to him by so much more must he be franke and bountifull in respecting and beleeuing him Contrarie to this is the dealing of those shisters that must haue new seruants euerie yeare for that either they be so bad themselues as none will stay with them longer then needes they must or els they intertaine such vngodly persons into there familie as it is not sit that they should tarrie long in any place And those that take in such manner seruants as deserue noe recompence because they imploy their labour about such things as the familie hath no benefit by them but are fit only to serue their Maisters lust in vanitie and foolishnesse for such it is iust that though they dwell manie yeares in a place they should haue no reward giuen them because their labour hath brought no good to the familie no bodie hath beene a gayner or bettered by it but here was a great fault on both parts for both the Master was a foole to giue harbour to such vnprofitable companions and the seruant was a foole to spende his time and paines about such base seruice as could be benefit to no bodie and here it is iust that both should be loosers But when one hath had a seruant that hath beene with him a longe time and done him faithfull seruice so imploying his labour and spending both his daies and strength as that some profitte and commoditie redownds to the familie And the maisters estate hath beene better by his carefull diligence now by continuance of time and by this profitable societie they had the seruant should grow to be vnto him as a child and he if he will seeme to be one of a good nature vpō so long experience of his faithfull and louing cariage should put on the affection of father to him For indeede nature shewes that it is a shame for one to put away his old seruant that hath worne out his bodie in his seruice without bestowing his liberalitie vpon him in some measure according to his owne abilitie and his seruants labours But it is the custome of most men now a dayes so wretchedly couetous are they growne that they deale with their seruants as one would deale with an horse when he grows old and can doe nothing any longer that may bring profit euen pull his skinne ouer his eares and cast his bodie to the dogs and thus brutish are vnnaturall men to their seruants ofttimes toyle them while they can labour consume their strength and spend them out then age will come and the bones will growe weake and the bodie waxe feeble and faint one cannot be alwaies young and strong and what then Then turne them out of dores poore and helpelesse into the wide world to shift for themselues as they can and they must either beg or steale or sterue and thus it comes to passe that manie become theeues and vagrant beggers through the masters base niggardlinesse that would not doe his dutie in bestowing some proportionable and competent releefe vpon them So much for their duties that bee further of from equalitie in the familie as parents and childe Masters and seruants Now those that are more equall are the husband and wife whose duties are either common to both or more particuler to either of them The common duties are these First they must loue one an other with a pure heart feruently This dutie both husband and wife must performe naturally one to an other Which that they may the better striue for let vs consider of some excellent cōmodities that will proceede from this loue and wich indeede will shew in their practise whether their bee this loue or not First this benefit will certainly ensue where there is loue betweene man and wife they will be chast and true hearted so farre as they loue one the other truely they are garded from all strange lusts euen in heart that they will not allowe any vnchast desire much lesse any vnchast looke or action For so in Prouerbs 5. 19. 20. Delight in thy wife and reioyce in her loue for why shouldest thou goe after strange women As if he had said sure enough if thou doe not loue thy wife thou wilt follow a whoare or at the least art in daunger to doe it but if thou loue thy wife truely thou art strengthned against a stranger And so may it be saide of the woman concerning her husband For it is not the hauing of a wife that makes a man chast and keepes him from filthinesse but the louing of his wife that will keepe him and so it is not the hauing of an husband that makes a woman honest and preserues her from adulterers but it is the louing of her husband which will doe it For many married men and women liue filthilie and impurely but if they did loue one an other they were safe from that fault This then is one benefit it is a most sure defence of ones chastitie to loue each other An other benefit that constant loue will bring is that they shall be verie patient
abundance of loue breeds aboundance of patience for loue hopes all thinges and suffer all thinges And loue is not prouoked but where there is little loue their is little bearing and little hoping and there they be quickly prouoked vpon euerie light and small defect or fault they grow to chasing and brawles and then who euer was troubled with such a husband or such a wife Nay they might rather say who euer had such an vnloving and vnkind heart as I for if there were that loue that should be and in that measure that there is that loue they would beare with patience and meakenesse such infirmities and would not be so quickely prouoked nay not by greater matters As the mother that in good earnest and without dissembling loues her little childe though it crie all night and be vnquiet and breake her sleepe and disquiet her verie much yet shee will not fling it out of doores nor lay it at further end of the house furthest from her but shee vseth it kindly and will doe what shee can to still it and when it cries shee will sing and in the morning they be as good friends as euer before and shee feeds it and tends it neuer a whit the lesse for all the nights trouble One that were not acquainted and knew not the loue of the mother would wonder why did it not disquiet your rest all night and can you be so merrie with it now Yes shee can for shee loued it and shee hath forgotten all that in the morning And so indeed could the husband and wife loue one an other with such a pure and christian loue they would beare much and endure much and yet loue neuer a whit the lesse For loue is all waies a brestplate against impatience A third profit that springes from loue is that loue edifies and loue seekes not it owne thinges therefore if they loue one an other they will in all thinges seeke the good one of another and then if he see a fault in his wife he will tell her of it meekly and gently and labour to bring her to amendment then if he see any fault of his part shee will with all reuerence and humilitie admonish him of it But on the contrarie where there is not loue they will regard their owne ease more then the saluation one of an other Then if the husband see his wife in any fault he thinkes indeede it is a sinne but if I come to tell her of it she will streight be in a passion and chafe and so the wife I confesse this sinne is dangerous to my husbands soule but if I should goe about to admonish him he is so hiddie that he would be bitter furious against me presētly But now here is a great want of loue in eyther partie For what though your wife will be in a passion he that loues his wife would rather shee should be in passion against him for a litle time then God with her for euer And the wife that loues her husband would more willingly suffer her husbands anger and futie for a while for well doing thē he should suffer Gods wrath eternally for ill doing Whereas they not louing one an other put it of with silēce dare not speake A fourth fruit of loue is that it armes one against iealousie the poyson of all dutie for loue will neither bee suspicious in matters of goods nor iealous in matters of the bodie For all iealousie and suspicion I speake of euill iealousie and suspicion for if their be euident and apparant causes and reasons then it is iust and no fault but all ill iealousie causlesse suspicion ariseth of one of these two points First either that one is or hath beene wicked himselfe and hauing beene faultie and naught himselfe he is readie to iudge others by himselfe and to measure all with his owne measure or else from a doting affection that one makes a God of this or that thing this is not true loue So when the wife doats foolishly vpon her husband and makes an idoll of him then is shee quickely readie to be iealous wheras a true and sound loue would worke the contrarie effect in her So for matters of goods he that trusts in them will trust no bodie with them but is alwaies suspitious and misdemeaning and will neither trust wife nor seruants nor children nor any not because they would not deale faithfully enough but because he makes that his God And therefore is immoderatly afraid to loose it but where there is a pure and seruent loue that will cut of all needlesse and misdeemings both in goods and bodie This is the first dutie that is common both to husbande and wife The second followes and that is faithfulnesse That both bende their wits and all their endeuours to the helpe each of other and to the common good of the familie The husband must not follow his priuate pleasure and delight nor the wife her owne ease pride but though by nature they could both be content to seeke themselues Yet they must striue both to build vp the house and to doe good one to an other and not hurt Because they stand in the place of Christ to those that are committed vnto them both for their soules and bodies First then the husband and wife must be faithfull in their bodies one to an other else they breake the couenant of God For mariage is not a couenant of man but a couenant of God where in the parties binde themselues to God and they be in recognisance in heauen to keepe themselues pure and chast one to an other Then for other matters there must be one purse and one heart and hand for the good of the familie and each of other But now if the wife be wastfull and idle then she like a foolish woman puls downe her house And if the husband be an vnthrift and consume and spende that idly and vainely to serue his lust or pride or anie sinne that might helpe his wife and children and be a meanes to make them liue plentifully and cheerefully whereas now they are pinched with want and necessitie this lauishing is a great vnfaithfulnesse and comes accompanied with manie inconueniences So much for the generall duties belonging both to husbande and wife The particular follow And first the wife must feare her husband as is commanded in Ephes 5. 33. Let the wife see that shee feare her husband and 1. Peter 3. 2. The Apostle requires a conuersatiō with feare So that if euer the wife will be comfortable and profitable to the husband and doe anie good in the family shee must haue a care of her heart and looke that shee carrie an inwarde feare to her husbande for the husband is the wiues head euen as Christ is the head of the Church and euen as the Church must feare Christ Iesus so must the women also feare their husbands And this inward feare must be shewed by an outward
doing the good that else we might The second breach of this sort is enuie a bitter affection for the preheminence of an other aboue our selfe an hatred of our brother for something that he hath which we would haue but cannot Thus the diuell was a murtherer from the beginning in that he carried such an enuie to our first parents by reason of their good estate as he neuer rested till he brought them to as bad case almost as himselfe Thus also Caine brued enuie so long in his heart till he practised the slaughter of his brother with his hands For he carried such a malice to him in his heart that he could not afford him a good word or countenance but what was the matter why his brother was liked of God and better accepted then he but what fault had he done This was all God loued him better and well he was worthie for he was more holy and vpright but indeede a proud heart thinkes all is lost that comes not to him selfe So Iosephs brethren they carried a dogged affection against him and gaue him all churlish lookes words and entreatie And how had Ioseph offended them what wrong had he done what euill had he spoke or practised surely none But he behaued himselfe so well and honestly that his father did esteeme of him and loue him better then any of them And therefore they take it in high scorne that any should be preferd before them in their fathers fauour But he had deserued it that is all one they cannot endure that their father should loue any better then them and therefore they will make him away he shall not liue Now how wicked a sinne this is it appeares if we consider of the causes of the same and the effect The causes are pride and aboundance of selfeloue but exceeding want of true loue for loue enuies not but selfeloue and pride would haue all themselues and they thinke that they are wronged if another haue any thing more then themselues Then the effect that it brings after it is murther if it be possible as in the former examples and the Pharises who when they began to beare a grudge against Christ because he had better gifts and more account among the people then themselues and then were not well till they had nayled him to the crosse This man also is a twofold murtherer and kils after a double sort For first he hates his brother whom he ought to loue so much the more for as God doth giue more graces to euerie one and so shewes his loue more vnto him so is it our duetie both to be contented with Gods dealings as also to shew our loue and kindnesse the more because God shewes his but now hates him for this cause and he he that hates his brother in his heart is a man-slayer Secondly he he is a murtherer of himselfe to for enuie is the rotting of the bones he eates vp his owne heart and impaires his owne strength And therefore as the glutton and drunkard is a murtherer because he weakens himselfe and hurts his bodie by excesse so be these also that by this cursed affection drie vp their owne blood and consume their owne bodie So Caine set his crueltie on worke first in his owne bodie and was vnnaturall against himself and after against his brother first by grudging and repining he made himselfe sicke disfigured his countenance and made him looke pale and wanne his face was cast downe his marrow began to consume and rot and then he fell to take his brothers bloode for a medicine to ease his payne An enuious person then is guiltie of murther two waies First for hating his brother whom he ought to loue as himselfe Secondly by entertayning such a fretting and canker that consumes his owne bodie which he ought to preserue Now the way to keepe out this monster is to get store of charitie in our hearts and then we are fenced and armed against repining at an others good When shall you haue a louing mother that will grudge at her childs beautie or wealth or good name when will she think her child doth to well and be sorie because he is in to good an estate nay neuer and why because she loues it and that is a buckler against all enuie Soe much for the inwarde breaches of this commaundement The outward follow And first by gesture by any vnhappie froward action or behauiour done to despite grieue or anger our brother As Christ condemnes the saying of Racha which is not a word signifying any ill name or reprochfull tearme but a cutted answere ioyned with a contemptuous and scornefull behauiour to disgrace our brother As if one should say what you sir come vp geape or such like when the vntoward and disdainefull gesture to grieue our brother makes it a finne And so the wicked persons first practised murther against Steuen in their gesture for they gnashed their teeth at him And so Luke 16. Christ had spoken against couetousnesse and then the Pharises and so many as were couetous snuffed at him they will haue him know they scorne to be controlde of him and therefore they make but a puffe of him and his sermon And so Iacob was driuen away from Laban by his euill hard countenance and cariage of himselfe for he could not looke vpon him in peace as at other times but his countenance was sowre and lowring as Iacob saies to his wiues And therefore he could tarrie with him no longer And this is so much the worse if it be in an inferiour towards a superiour as if the child or the wife shall sharpen their face and looke frouningly and maliciously vpon their parents or husbands this is a great offence and how euer they may count it a small matter yet those against whom it is done feel what griefe it brings and that they could with more ease suffer a blow of an other then such a dogged looke there First then heere we are forbidden to be bolde to grieue others by carying our selues in countenance or behauiour rudely and vngraciously towards them Secondly in word by prouoking tearmes as Christ Mat. 5. with hell fire And Paule 1. Cor. 6. Rankes them in the number of adulterers buggerers and such like filthie persons and saith that no rayler shall enter into the kingdome of heauen And Christ saith One shall giue an account for euerie idle word Then if God be so iust a Iudge that he will not beare with idle and fruitlesse speches that are scattred in the earth to no purpose how do they thinke to speed that haue not only aboundance of wast words but their mouthes also are full of cursing and bitternesse vpon euerie small occasion if they be crost but in the smallest matters and a little â—ogged their mouth runnes ouer with all vilde rayling and cursed speaking such as it is not meet to name them among Christians Those therefore that finde themselues guiltie of this that
that hauing more money and maintenance then their neighbours they did not bestow it in doing any Worke of mercie to the poore or prouiding any thing of profit for the commonwealth but onely in setting out themselues by new fashions that no new tricke or odde foolish deuise could come vp but they must haue it straight yea they neuer thought themselues well vntill they were beginners of some new fangled inuention concerning their coates that other folkes might looke at them and lust after them and these kinde of persons howsoeuer they seeme fine in their owne eyes yet they be filthie in Gods eyes Also in excessiue diet too much meat and drinke for as one cannot lay on more fuell but he shall haue a greater flame so stuffing ones selfe with meate and drink will make the heart more outragious in all euill lusts As the prophet saith They rise vp full and then they neighed after their nâ—â—ghbours wiues as a fed horse after a mare for though this be an homely comparison yet the holy Ghost vseth it to make the sinne more loathsome Also in excessiue sleepinesse and lazing in bed that a man liues so as the world nor the place where he liues shall be no whit the better for him but he giues himselfe onely to take his ease to rest his bodie vpon his bed to doe nothing but eate and drinke and sleepe that that time which God hath giuen to get good and some knowledge of good and some knowledge of God and assurance of saluation a man should abuse to follow his carnall and vaine sports and to slugging on his bed such manner persons be wantons and by the Apostle put in the number of filthie persons that shall not inherit life In the bodie it selfe and that is eyther in the parts or the whole In the parts as an eye full of lust as Peter saith that ceaseth not to sinne though thy bodie sometimes ceaseth for want of occasion or for weaknesse yet the eye is all busied in vnchast wanton lusts And the tongue in vnchast wanton songs and reading loue bookes of daliance filthinesse which is a kind of contemplatiue fornication They that made them be wantons and those that read them and so euerie other gesture that stirs vp ones selfe or many an other purposely to lust that is wantonnesse as the wise man saith that a wicked man makes a signe with his finger and speakes with his eye The whole bodie is abused to wantonnesse in dauncing for here euerie part is abused to daliance the eye the hand the foot and all in meeting in embracing in tickling and such like All the action is nothing but a profession of an vnchast heart here is an artificiall grace an artificiall pace an artificiall face and in euerie part a wicked art is added to encrease the naturall filthinesse and if you call it a sport it is a verie diuellish sport to vse the bodie as an instrument of wantonnes and an inducement to fornication and adulterie Those also haue offended in wantonnesse that giue themselues libertie to be present and see such things that be practises of wantonnesse as stage playes which serue for nothing but to nourish filthinesse and where they are most vsed their filthinesse is most practised where the man is cloathed with womans apparrell and that as ordinarily is put in vse which the Lord calleth abhomination this is a way to breed confusion of sexes and it is a plaine belying of the sexe Those that then haue thus hurt themselues or others must craue pardon and repent and those parents that themselues in youth haue taken libertie this way must restraine their children contrarie to the common practise of filthie parents that haue themselues beene olde fornicators and wantons now that themselues are spent it doth them good and makes their â—eart glad to see their young children treade in their steppes and runne madding and skipping vp and downe with all wanton and vnseemely behauiour This howeuer men make but a sport of it yet God will not tolerate for if he cannot put vp the abuse of one member alone to wantonnesse he will neuer endure that the whole bodie should be thus abused Thus much of the seuenth commaundement concerning preseruing our owne and an others chastitie The next is concerning goods in the eight commaundement which is Thou shalt not steale THe summe if it is that we should not hurt our owne or our neighbours estate but so farre as we can procure the good of both not vsing good benefites onely to his glorie but to the good and benefit of all mankinde and of our selues The things forbidden are eyther Inward as the desire of the heart Outward eyther publike in Church Common-wealth priuate in Illvsing of ones own by wastfulnes as in 1. Excesse in any thing 2. Idlenesse 3. Suertiship Niggardlinesse Vniust pursuit of other mens goods by Some shew or colour of law as craftie bargaining c. Some meanes without colour as by force or prigging or such like FIrst for the inward breach of this commaundement that is lusting after another mans goods in the heart the secret desire of that which is none of ours though one seeke not to get it wrongfully For as in the former commaundement the filthie concupiscence of the heart was counted adulterie before God though filthie practises did not breake forth so heere he that inwardly longeth after his neighbours goods is a theefe before Gods iudgement seat though he stay his hand from taking of them So in 2. Pet. 2. 14. He describing wicked men saith they haue hearts exercised in couetousnesse Though they durst giue such libertie to their hands yet it was the occupation of their hearts to be alwaies stealing alwaies desiring an other mans goods euen as the thoughts and desires of a christian are busied in thinking of the life to come and of their latter end and how to glorifie God while they liue so there desires and hearts were alwaies wandring and pursuing after an other mans goods this was all the exercise of their heart So Micha 2. 2. They eouet feilds and take them by force First the heart fals a lusting and what then then there is no stay the violence of their lusts carries them headlong and they cannot be at quiet till they haue vndone a man and spoild him of all his goods And this was Acans first beginning of Theuerie He saw a faire garment and a wedge of golde that was no particular mans indeede but he knew it was none of his for God had challeÌ„ged the spoile of all that Cittie to himself but he thought that there was enough for God and for him to and therefore he let his heart loose to desire it and then he could not hold his hands of but tooke it to his owne destruction and the vtter ruine of his whole family for they were all put to death and the first beginning was his coueting heart So Ahab lookes out of his