good meanes we can and he will prouide for the children of his seruants Therefore one should neither withhold himselfe from any works of mercy nor nigardly and pinchingly restrayne himselfe of any necessarie thing yea any comfortable delight for his childrens sake Lastly for disposing let this be the first and maine rule that those be vsed best which are best and those haue most goods giuen them that haue more grace in their hearts So Iacob had the blessing though Esau was the first borne and Ioseph had the double portion though he was the youngest but one of twelue For grace makes the younger to be the elder and sinne makes the elder the younger therefore he was indeede the right heyre for euerie one of the former ten had stayned themselues with some soule and grosse sinne which did put them out and therefore they were iustly disinherited So Solomon was not Dauids eldest sonne but hee was the sonne of his age yet he succeeded him in the kingdome because the other were proud and vndutifull and there was no hope that they would doe any good in Church or common weale This must be the first then that grace haue the first place vertue must make the heyre Secōdly the other also must haue their portiō proportionablie not one all and all the rest neuer a whit as is contrary to the cōmon practise that the eldest must goe away with the whole and the rest haue iust nothing as though he only were a lawfull child and the rest not legitimate and hence growes much hurt and much heart burning and emulation among brethren Now God saith parents must lay vp for their children not for one child only And others that if they haue no heyre male but all daughters the heritage must be put away from them and giuen to some other and why so forsooth because of the name sake that the name might continue but how know you that he shall continue to keepe vp your name or how know you that he may not liue so as that he shall be a blotte to your name and to your selfe rather then a credit why then should one for a foolish regarde of name breake both Gods law and the law of nature too For God hath appointed Numbers 27. That if there be no sonne the lande and heritage shal be deuided among the daughters And thus much for the duties both of parents and children So much for the duties of parents and children Now followeth the duties of seruants and Maisters First for the duties of seruants The first dutie is reuerence to their gouernour and that is both inward and outward The inwarde commanded in Ephes b. 5. Seruants be obedient with feare and trembling 1. Peter 2. 18. bee subiect to your Maisters with all feare 1. Tim 6. 1. let seruants count their Maisters worthy of all honour So that it is not enough for a seruant to performe all outward duties required at his hand vnlesse he begin with this first dutie to haue his master in an high account in his heart and to carrie a reuerend estimation of him in his heart he must account him worthie all honour Paule in that place speakes to christian seruants which had vnbeleeuing and infideli Maisters yet he would haue them count such worthy of all honour not that their insidelitie did deserue to be honoured but because they carried on them the authority of God standing in Christs place as his vicegerents in the familie Because of Gods ordinance thereof and his commandement laide vpon the seruant he must reuerence his maister though an insidell So that euerie christian seruant must set his firme conclusion with himselfe This is maister and gouernour that God hath appointed ouer me and that stands in Gods roome to mee therefore because of his place and the charge layde on me by God I will highly and reuerently esteeme of him Secondly this reuerence must appeare in the outwarde behauiour and cariadge of the body Else for one to pretende feare in the heart and not declare it by the outward gestures this is not sounde dealing but hipocrisie and falshood Therefore the inward account must shew it selfe in the bodie and in the actions of the bodie As first in not aunswering againe if they be at any time reproued for any thing done amisle they must not haue a gainsaying proude and vndutifull spirit but in all good speches and submissiue cariadge manifest their inward reuerence But contrarie to this is the vnteuerent behauiour of most seruants especially to poore men if the maister be poore and meane and of small account in the world the seruants take themselues for his companions and not as inferiours they thinke themselues not bounde to shew any dutie of subiection vnto him in standing bare in bowing to him and rising vp be fore him where as indeed the poore mans seruant is bounde to be as dutifull to him as if he were a Prince for Gods commandement respects not wealth and the outward things but only Gods ordinance Indeed if rich men did carrie the person of God vpon them and the poore the person of an Angell or some meaner creature then it were some thing their commssion hath all one seale and their authoritie in both is the selfe same and he that will seeme to reuerence a rich maister and not a poore is an hypocrite and shewes himselfe to be led by some carnall respect not by Gods commandement And for one to deale vndutifully with his poore master that beside the sinne is a double iniurie for this is to add affliction to affliction For if he be opprest with contempt abroad and be had in disgrace of others the seruant by his dutifull and reuerent dealing should comfort and refresh him and be a meanes to mitigate his greefe but to dispise him at home that is contemned of euerie one abroad this is to lay a greater burden vpon him that all readie sinkes vnder it Therefore if seruants reuerence their maisters they must not giue them frowarde speaches but euen outwardly shewe their inward account and the more base their maisters bee in the world the greater reward shall they haue from God and they shew the more truth and grace to be in their hearts For to reuerence a rich man that will not beare contempt but will take him downe and crush him this the veriest hipocrite may doe euen for his owne peace But here is sinceritie here is truth of heart and vprightnesse if when the master is poore and meane and of no reckoning in the world then the seruant can reckon him worthie of honour and serue him with reuerence and giue him his authoritie and full allowance in all good carriage how euer others doe debase and contemne him A second thing outward wherein inferiours and seruants must shew their reuerence to their masters is in hauing a care of their name not blazing outward their infirmities For this is a fault of many seruāts that being hired to doe
works be suteable to their words and they shew forth the vertues of Christ as well as take vpon them the name of Christ vnlesse they be careful to frame their life according to the line of Gods word so to order all their carriage that their conuersation may be answerable to their profession and the fruit that shews it selfe in their lyfe agreeable to the seede that is dayly sowed in their harts they are as grose profaners of the name of God and as lyable to the cursse and vengeance of God as he that sweares many a vaine and idle oath Secondly this serues to instruct all men that would be called christians and be accounted the sonnes of God to liue so as that we bring some glory to God by our life And this Paul bids the bond seruants 1. Tim. 6. 1. Count their masters worthy all honour that the name of God and his doctrine may not be ill spoken off Speaking to such as were seruants to vnbeleeuing masters he bids them giue them honour and reuerence not for any religion or goodnesse that could be seene in them for they were infidells but for conscience sake to Gods ordināce whose place these masters did supply that because if they did not those all the fault should be layd vpon the name of God But how doth he proue that Gods name should be euill spoken of because his doctrine should be ill spoken so that where euer the gospel is slaundered there God himselfe and his name is dishonoured So in the second of Titus Paul also speaking to seruants wills them to shew all good faithfulnesse not to pick nor steale nor to answere againe and that for this reason that they may adorne the doctrine of Christ Iesus He would haue those which are in the basest estate and in the lowest condition of all men euen seruants and bondseruants in their place to adorne religion by their good behauiour in that place No place is so meane and of so small account but you may doe God good seruice in it if he beautifie his profession by an vnspotted and pure conuersation for nothing can glorifie God more in all this world then when those that will belong and appertaine vnto him shew what houshold they be of by their works and he that wil be esteemed the sonne of God must doe more good work then one that is onely the sonne of Adam this will stop the mouth of wicked men and mussell them vp that they shall not haue a word to bark out against christians and christianitie yea this will beget a good liking in their harts of that word and that religion which works so good effects in the lyfe of them that hold it As in the family let the children be good and temperate and modest and behaue themselues gently and humbly to all then they doe not onely get good account and estimation to themselues in the harts and mouthes of men but they are an honour to the house of which they come and to the parents which begat them a crowne to all their friends and brethren that those which be enemies cannot for shame giue out an ill word of such a man whose children be so well brought vp and behaue themselues so orderly So is it in the church in gods household vpon the earth would one bring credit to God his father would he cause the church to be praised and all his brethren and fellow members to rejoyce to be well reported of then let him shew forth the vertues of Christ let him liue worthie his vocation and calling let him cause his light so shine forth in the darknesse of the world let them not keepe their vertues in their owne bosome alone but let the brightnesse and the warmeth of them lighten vpon all those that liue with him and if he so doe he shal be honoured himselfe euen in the consciences of wicked but especially he shall win great reuerence and reputation to the name of God to christians and christian religion and though some enemies be reprobates and therefore irreuocable yet he shal make them dumbe and stop their foule mouth that their furious barking shall either not be heard or if it be shall not be heard And wheras others that are yet in their present estate enemies but in election gods children may seeme for a time perhaps to be hardened not to submit themselues yet afterwards this good example will work and the seede will appeare in the fruit for saith Peter They shall glorifie God in the day of their visitation As if he had said Happely for a time it will seeme vaine to shew any good example to those that be not good men for they wil it may be be so far from profiting glorifying god as that they will rayle and blaspheme Be it so that for the present you see no better successe yet know that if these men be gods when he hath softned their harts and opened their eies and conuerted their soules vnto him and resited them with his good spirit then they shall magnifie God and praise him then they shall say blessed be God that euer I liued in such a christian family that euer I was vnder so good a minister I thank God that euer I was acquainted and did conuerse with such a man or woman by whose gratious behauiour I was brought the better to like of religion Now the old seed that seemed to lye dead vnder the clods reuiueth and sprouts vp now the fruits of all good precepts and good admonitions begin to appeare Therefore we must striue to be such good children for better it were neuer to professe religion then thus to professe it and liue like a worldling If there grow brambles in Gods vineyard the axe of Gods vengeance meets with them straight they of all other shal be most fearefully and horribly destroyed if one will be a brier then let him keepe himselfe in the wild wast and not presse into Gods garden for if he doe most vndoubtedly he shall be cut downe cast into the fire Thus much for the first dishonouring and taking gods name in vaine by lyfe The second followes by speach and that first without an oath and that by speaking vnreuerently of Gods word titles attributes or workes without due regard and estimation of the thing one speakes First of the word in speaking of it idly curiouslie vainely to pick out needelesse questions and to shew ones wit in learning in discoursing and amplyfieng matters or in objecting against the truth whether one thinke not so yet it is an abuse of the word I say by this vaine putting vp objections in ostentation of their nimble wit and ripe head that they can put downe the ministers as many proud foolish vaine fantasticall mad-headed youths will brag that they can holde argument with the best preachers and set them downe put them to a non plus euen out of the scripture This vaine and
Gods name in vaine which way so-euer one doe not keepe his oath nor commit the euill he sware too yet he sinned in that he made no greater reckoning of Gods name but to take it vp lightly and pawne it afore he had considered whether he had lawfully so done or not and if he doe keepe his wicked oath that is most of all sinfull for then he makes God an author patrone and calls him for a witnesse and allower of his euill So that for one to sweare he will be meet with such an one that hath done him wrong that he will be reuenged of him or such like this is a grieuous profaning of Gods holy name for Gods name should feare vs from euill not binde vs to euill Thirdly Gods name is exceedingly dishonoured and polluted by swearing falsely by forswearing ones selfe which is most vsually called perjurie This is an horrible sinne tending to a most fearefull damnation for if one shall giue account for euerie idle word as Christ saith and if one be subject to damnation for euerie vaine oath as Saint Iames affirmeth then what shal be-come of those that will dare to call God to beare witnesse of a false thing and beare themselues out in a lye by pretending his name Therfore in Zaccar 5. the Lord shewes that his curse like a fretting leprosie shall come vpon the forswearer and vpon his house to consume him and deuoure his posteritie and substance and shall eat into them like a fretting leprosie till it haue brought them to naught And in the 15. Ps it is set as a note marke of a true christian that hauing sworn to his hindrance he will yet keepe his oath Then how far is he from a good man that will of purpose sweare that which he neuer purposeth to performe and set a better coulour vpon an vntruth by garding it with an oath For it were better loose any commoditie then of Gods fauour and suffer damage in any thing then in the matter of Gods glory Now the circumstances doe aggrauate this sinne It is verie wicked and cursed if it be in a priuate place and in a priuate cause But when one comes before a magistrate in a publique assembly and in a matter publikly knowne and to be publikly tryed according to the truth and justice then to winne credit to a lye and vniust dealing by calling the true God to vvitnesse and to behold is most notorious and euen to lye against the holy ghost as Peter saith to Ananias And this is to bring a many sinnes into one to be a theefe and rob the innocent to peruert justice and trueth and therefore when one comes to be a witnesse before the face of the congregation in judiciall manner then purposely vppon set mallice to shrowd and thrust forward a lye as it were vnder the protection and safeconduct of Gods most holy name is one of the highest and sorest breaches of this commandement and abuses of his name Now the way to preserue one against all these abuses of Gods name is to feare an oath as in Ecclesiasticus setting a good man and opposing him to a sinner he giues him this marke that he feares an oath and if one be a frayde to accustome his tongue to swearing he shall not easily be ouertaken with wicked and much lesse perjured swearing but he that hath so lauish a tongue as it can with as much facilitie and nimblenesse poure foorth oathes as any other words he is in continuall daunger to fall into that foule and most odious and hatefull sinne of perjurie And thus wee haue heard how this commandement is broken Now where God forbids any ill he commands the contrary good Therefore we must see what it commands It commands generally to glorifie Gods name As is shewed in the Table following Gods name is glorified in life by a godly holy liueing in christian profession speach or without an oath in speking of Gods words titles attributs works reuerently and to good vse and edification in the lawfull vse of an oath by obseruing these rules in the persons or making that hee be a christian beleeuer else hee cannot sweare lawfully taking that he do require and will accept an oath else there is no calling thing that it bee first true in judgement and knowledge secondly a matter of wait and importance thirdly taken with great feare and reuerence of gods name FIrst for life a christian is bound heere to behaue himselfe so that his whole conuersation may bring glorie to the name of God He must so profit in knowledge and conscience by the word of God which he professeth make such a good proceeding in pure religion as that he may beautifie his religion by a blamelesse and vnspotted behauiour Thus in Mat. 5. Christ saith Let your light so shine foorth that men may see your good works and glorifie your father which is in heauen He would haue christians be as lights and the light which they must send forth on euerie side must be a gratious and christian behauiour that men seeing beholding these beams may glorifie not them and commend them for this a Pharise will doe seeke to haue men magnifie him and speake well of him but a christian must desire that by his meanes men may be brought to magnifie the profession of God and to speake and think most reuerently of that word that hath wrought such grace and such reformation in them The life must be the first beginner in religion or else the speach is but ridiculous as the Lord saith What hast thou to doe to take my words within thy mouth and hatest to be reformed One goes beyond his calling and commission when he dare call himselfe a christian and God his father and will not yeld obedience vnto his commandements in his practise So 1. Peter 2. 12. Haue your conuersation honest among the gentiles c. that they may glorifie God in the day of their visitation q. d. Therebe many of Gods elect that are as yet vnregenerate and as bitter against Gods truth as any of the reprobates and will speake as ill of profession and professours as any other but God will visit them hereafter by his good spirit and the sunne of grace shall shine in their darke harts to their enlightning and Gods word shall work faith repentance in their harts who when God hath shewed the same mercie to them that in former time he did to you shall magnifie God for those good things that haue bene in you which haue caused them that bare an hard minde to religion afore to loue and like it so much the more now And though they stand out long yet at length they shall be wonne and then they will magnifie God And euen bond men are commanded notwithstanding their low estate the basenesse of their condition yet to bring some glory to God and win some reuerence to their glorious profession by their good dealing No man is
prayer as in deede they shall which neuer hope that god will looke any whit the more fauourablie vpon them for a lawfull and a just oath but if God will punish vaine swearers he will reward good swearing and those that vse it aright as a curse is denounced against the foolish and idle abusing of it so the reuerent and conscionable vse of it must haue a promise of blessing annexed to it also But for want of knowledge and faith in this point we want the fruit of it wheras a christian swearing for conscience sake and in obedience to Gods commandement may lay vpon an oath among his best seruices and accounts and treasure it vp as a precious jewell that shall bring an excellent reward with it for God wil not forget those that sanctifie his name and one cannot doe that more then in an holy and reuerent swearing by it Now that one may sweare lawfully these rules must be obserued both for the persons either thing making or taking FOr the person making this must be knowne obserued that he must bee a christian for no vnregenerate man can sweare lawfullie And therfore S. Paul swearing saith I call God to witnesse why but so may an vnregenerate man and his oath be worth nothing therfore hee ads whome I serue in my spirit shewing that he that will comfortablie take the name of god in his mouth to sweare must sanctifie him in his hart and serue him in his spirit or else hee doth take the name of God in vaine he doth not glorisie him at all for an ill tree saith Christ cannot bring forth good fruit and though others may haue good by that which he shall doe yet it can bring no good or comfort to himselfe nay it is an ill work in him as the preaching of Iudas and casting out diuells and other works which he through christs commission was able to doe were wicked things in him and so farre from doing good to him and yelding him any comfort in time of his afflicted conscience that they rather were torments and as hell fire in his bosome to vex and terrifie him that had made so faire a shew when in trueth he had so soule an hart So if an vnregenerate man take an oath though it be most true yet he sinnes and dishonours God in thus swearing because whatsoeuer is not of faith is sinne now he hath no faith nor neuer lookes to Gods commandement or glorie in his oath therefore the man must be good sanctified by Gods spirit and by faith able to looke to the commandement promise being truely conuerted vnto God Therefore whosoeuer hath taken an oath before his calling how euer in it selfe lawfull yet he must be humbled for the doing of it because it was a sinne in him being voide of faith wanting a good conscience and all true reuerence of the magestie for these things can neuer be wrought but by the work of Gods spirit conuerting and regenerating therefore in time of ones vnregeneracie he tooke Gods name in his mouth when there was no feare of him in his hart and to the impure all things are impure This must be obserued in the maker Now in him that takes an oath this is requisite without which an oath cannot be lawfull that he require it and be willing to accept it for if the partie vnto whome one sweares doe not desire nor will not receiue an oath then the oath is a wicked oath and therefore many men are to be reproued that in common buying and selling are so readie to sweare as that though no man be willing they should sweare ye rather is grieued and troubled at it yet euerie thing of neuer so light moment must haue the confirmation of an oath joyned vnto it But what get they that will make a trade of swearing surely this that they grow to be suspected of vnfaithfulnesse and when they be so lauish of Gods name both their owne harts grow lesse to reuerence it and others will not beleeue them but the more suspect them the more they think to remoue all suspicion for a godly man and one that hath any true fidelitie in him sets more by the name of God then to pawne it vpon euerie smal occasion and therfore those may be justly thought most deceitfull towards men that be most prophane to God and he that cares not to dishonour God will neuer make any great bones of cousening his neighbour These rules are for the persons Now for the thing it selfe First it must be true that is sworne that is the thing which we confirme by taking the name of God in our mouthes must not onely be true in it selfe but it must also be a knowne trueth of which he that sweares hath some certaintie his conscience must not doubt of the trueth of it if he doe he sets to light by Gods name So Ierem. 4. 2. He requires that one must sweare in truth and in judgement if one will come to auer and affirme a thing with an oath he must be able to say I sweare nothing but that which vpon sound ground good proofe I know to be true I am sure of it and haue in mine owne hart just warrant for that which I speake else if one will come vpon euery light conjecture and slender opinion to binde a thing by the name of God though it fall out to be so yet he hath profaned Gods name and taken it vp with a vaine and vnreuerent affection in that he is so rash as to venture so easily and suddenly vpon so great and waightie a thing Secondly an oath must not be tendred in light and small matters but in things of moment and importance though the matter be true and in our knowledge such as we may safely testifie the trueth of it yet if it be but a trifle and such a thing as if we be not credited it is not worth an oath in such case a man must rather be content not to be credited then to call Gods name to witnesse When Moses was the judge he appointed inferiour officers to be conuersant in smaller matters and onely the greater and waightier causes were brought to him to heare and decide now then if it were not fit for Moses to be called to the ending and making vp of euerie light and idle controuersie much lesse is it fit for vs to debase GOD so much as to bring him in vpon euerie trifle We would count it a verie vnmannerly thing if one should goe to the Lord chiefe justice or some high officer about a sheafe of corne or cock of hay and no man could serue his turne but some great officer in high place to haue the hearing of these toyes and if it be to much disgracing of a noble mans dignitie to call him foorth about euery such thing of no waight much more profanenesse is it towards God and shewes an hart nothing touched with the greatnesse of his magestie to vrge
harts of Gods people they be as heathen men their soules are cut of from the church they haue no lyfe of grace no fruit or working of the word and sacraments more then of any idle tale and prophane storie no grace wrought by it no death of sinne no hope nor desire of heauen but liue as beasts no recourse to God in Christ Iesus nor no vertue that they draw from Christ so that indeede they doe not liue in Christ but are dead in their spirit while they liue in their bodies They may say indeed say true that they can see no good by the exercises of the sabboth they be vnpleasant to them and vnprofitable so that they haue no benefit by it and why is this not because Gods ordinances want their force vertue but because they want reuerence of them and being wicked contemne them therfore their souls be cut of their harts hardened they haue forfaited their saluation Then an other ill effect is as in Ierem. 17. where he saith If they pollute his sabboth hee will kindle a fire in their houses that shall not be quenched For their outward estate they be no gayners that breake the sabboth for God sends a curse which like a violent flame deuoures more then they can get So that if we would not be guiltie of death and haue our soules cut of from communion with Christ and his church and our goods also cōsumed brought to nothing by the vengeance of God Then let vs keepe his holy sabboth holy and bestow it vpon holy exercises But on the contrary side to sanctifie it and spend in those duties that God commandeth brings all comfortable blessing and happinesse As in Isai 56. 2. If the gentils that be conuerted will keepe the sabboth of God holy he promiseth that they shal haue a better name more reuerence then the Iewes that professe the religion of God but regard not his sabboth and at large there he showes how he wil blesse them and good reason to for he that keeps the sabboth aright exerciseth the whole bodie of religion for this brings in practise the whole law and teacheth one his dutie to God and to man builds him vp in euerie grace And so in Is 58. 13. If thou turne away c. Where he shewes that if any man will on Gods day forsake his owne work and leaue of vaine words and delight in the work of God and his seruice then God will giue them God will set them on high and giue them the inheritance of Iacob for indeed then they be Gods sheepe and the flock of Christ when they delight to follow him and to heare his voice for then they shall haue accesse to him and he shall haue opportunitie to blesse them and dwell in them by his spirit So that if we would auoid the curse of God on our soule and bodie and gaine the blessing of God vpon both Let vs yeld to this his commandement and with as great joye serue God in the duties of religion his worship on that day as we doe our selues in our owne affaires on the sixe dayes yea with a greater delight to because we haue a promise and may looke for a greater blessing The vse of this is to reproue those that thinke if they abstaine from worke of their calling that they take no paines in outward toyling about affaires of this world then they keepe the sabboth verie well and if no man can accuse them of going to plow or cart or such workes then they thinke they haue not broken the fourth commandement But idlenesse is a sin of Adam naught euerie day as we said before but much more naught vpon that day that should bee spent in Gods exercises But much more wicked are they that bee euill occupied in dauncing and dallying in swilling and brawling and so make it the diuels day insteede of Gods and doe more dishonour to God and hurt to their owne soules then any day in the weeke else Many also are to bee reprooued that will come to the church for the time of the day will bee content to heare the word and doe such exercises but at euen when darkenesse comes then comes the works of darkenesse and when they be in their bed then they bee plodding and casting about for worldly affaires and their heads be as busie as full of earthly matters as any night in the weeke else But wee are to know that the sabboth containes foure and twentie houres as well as any other day and therefore the night must bee spent in an holy rest to else one shall hurt himselfe more and displease God more by these vaine thoughts in the night then he could please God and benefit himselfe by keeping himselfe in good companie and good actions in the day and therefore they want the blessing because they performe not all the dutie and that which they did was in hipocrisie because they doe not care to remember that which they heard nor examine with what hart and with what profit they haue performed the duties of the day not but that a man may haue sleepe but his sleepe is to bee seasoned with the sweetnesse of the former exercises his dreames haue some tast of religion more then at other times and when they wake their thoughts meditations must bee carried after holy things because Gods eies are as fast fixed on them in their bed as in the church and hee sees and knowes their thoughts in the darke as well as their behauiour and carriage in the midst of the congregation Now God bids vs keepe the whole seauenth daye for he would haue vs giue as long a day to him as hee hath giuen vnto vs and if day containe day and night when he saith sixe dayes shalt thou labour and we vpon that permission and allowance of Gods take it for graunted that in the night we may doe what businesse we haue to doe when we be in bed may spend the time in ordering our priuate affaires and pondering how to deale in such things as we haue to deale in by reason of our calling I say if we doe this and think as indeede it is true that he giues vs the night and day both for our callings why is it not so in the sabboth then that he takes the seauenth day night to himselfe as well as he giues sixe to vs. Therefore we must know that the Lords day must containe xxiiij houres and for want of this we depriue our selues of those blessings which else we might haue because we vndoe that in the night that we did in the day we did Gods work one part of his day and that was well but we take the remainder to our selues that is a fault Thirdly this teacheth vs to doe the duties of the Lords day vpon his day Now this sanctifying and keeping of it holy consists in doing things either priuate or publique The priuate are these
should bee of this mind for if he do as he professeth indeede loue god aboue all ought he not to be more carefull of Gods glory then of his owne commodity more see to gods seruice then his own gaine now we know that masters suffer not their seruants to be idle on the weeke days therfore if he loue god he shuld be so much more diligent ouer them that they neglect not the word of God on his day by how much the glory of God is more deare and precious to him then his priuate commoditie For as he that is a true subiect to the prince loues him indeed wil not keepe such a man in his house that will not bee subiect to his lawes so hee that is himselfe rightly affected to God and his glory will not suffer such a prophane person vnder his roofe that will dishonour him openly and not care to obserue his sabboth Secondly if one beare any loue to his seruants or children euen for their owne sakes hee must see to them that they breake not the sabboth but that they come to such exercises where they may receiue the spirit of God and the chiefe good to their soules alwaies a good gouernour must gouerne for the good of those that bee vnder him now what greater good can hee doe to them then to vse those meanes whereby they may know God in Christ Iesus and bee brought to saluation So that if one will not shew a disloyall hart against God and vnlouing and vnfaithfull hart to his people that hee cares not for their saluation hee must see that they keepe the sabboth so farre as it belongs to him namely by being outwardly present at the workes of religion Thirdly in regard of our owne good to such as be masters must bee carefull ouer their seruants in this regard for take this for a generall rule hee that will not bee faithfull to God will neuer bee faithfull to man hee that hath no care to serue God in duties of religion will haue lesse care to serue his master in the duties of his calling as indeede they haue for if the honour of God and their owne saluation will not moue them why should they bee moued for their masters profit or businesse but hee that serues God with a good conscience will serue his master with a good conscience and though his master bee not present to rebuke him his owne conscience will checke him and when the feare of his master will not keepe from idlenesse and vntrustinesse the feare of God will keepe him and the commandement of God will restraine him else either they will doe nothing or what they doe is all for eie seruice to bee seene of men and when the masters eie is off then by idlenesse or wastfulnesse or pilfering they will hurt one more then the faithfull keeping of the sabboth can hinder them for that will not hinder them at all but bee a meanes to bring the blessing of God on their labours in the weeke day As Iacob a faithfull seruant to God was blessed in all Labans businesse and Ioseph a true worshipper of the Lord had prosperitie to follow him and accompanie him in all his trauailes Therfore if wee will shew our loue to God and to them and desire that they bee faithfull to vs and God should blesse their labours in our affaires bring them to the seruice of God and exercises of religion on the sabboth and haue a care that they breake not the holy day of the Lord. This serues for the reproofe of those men which beare this minde toward their seruants that so their owne worke be performed they care not how Gods worke is neglected let their seruants bee carefull to doe their businesse on the sixe daies let them bee as carelesse as they list of Gods on the seauenth day let them spend it euen how they will they haue free libertie from the masters This shewes men to bee louers of themselues more then louers of God and proues that they loue filthie lucre and gaine of the world more then the glorie of God for if Gods glorie were but as deere to them as their monie they would bee as impatient at his dishonour by their seruants negligence as at losses that come to themselues by their seruants negligence Oh but they say they be rude youthes and will break out from vs we cannot keepe them in Be not these deepe dissemblers is not this grosse hipocrisie can you not keepe them in Who keepes them in on the sixe dayes can you make them tarry at home then can you set them to their businesse and not suffer them to be gadding yet that is for sixe dayes space this is but for one that labour which then they doe is far more toylesome to the bodie can you make them will they nill they spend sixe whole dayes in more painefull tedious work can you not constraine them to keepe at home and doe more easie works in respect of bodily labour and that but for one whole day this is miserable shifting plaine halting these excuses will not holde before God he will shew you that you had made as much account of seruing his honour and glory and obeying his commandement as you doe of seruing your owne filthie couetous lust and obeying the diuell if his name had bene as deere to you as gayne you might with as much ease cause your seruants to spend the seauenth day in his seruice to his glory as sixe before it in your owne seruice to your profit But what is the cause that youth is so rude is it not because they haue learnt it of age Why be inferiours so prophane but because they follow the patterne and tread in the steps of their superiours how come the branches to bring such ill fruit but that the root hath no better sap for if the seruants might but see so much loue of God and care of keeping gods commandements appeare in the conuersation of their masters and dames as they see of the world and eagernesse after lucre they would at least for outward shew be better But now that they see their masters and know his disposition they frame themselues thereafter to serue him in his couetous lust rob God of his honour If the seruant should but leaue his businesse one or two houres in the weake and runne hoyting about some sports and vanities when hee comes home his master will bee vpon his backe his dame would haue a saying to him hee should be so bayted with rebukes and chiding as if it were a beare with dogs so that though hee had a good minde to bee abroad and had no great hart to stand sweating at his businesse yet miserable feare would make him tarrie at home rather then he would endure the sharp sauce that must come after and bee chidden thus againe hee will keepe within doores but let him be where hee will and doe what hee will vpon the
meekenesse lowlinesse in the speaches and cariadge to the husband As in the place aboue named out of Peter he saith they must be attired with a meeke and quiet spirit shee must not be passionate and frowarde to him either to anie of the familie in his sight but should haue such a regard of his presence as that should gouerne her tongue and countenance so that it may not be offensiue or troublesome to him And for her speeche neither when they be kind and louing together must shee growe into grosse tearmes nor if any Iarte or offence come rush into tart and sowre words to ease her selfe vpon her husband whome shee should feare Thus must shee imitate Sarah and good women as Peter saith and in so doing shee shall proue her selfe a daughter of Sarah a true christian but contrarily if she behaue her selfe rudely and vnmannerly in her husbands sight to greiue him and offend him shee fails in the first and maine dutie of a good wife and so far shall surely come short of all the rest The second dutie of the wife is constant obedience and subiection Now in what and after what manner this obedience must be performed the holy ghost doth declare for in generall there is no woman allmost so rude but she will yeeld that shee must obey her husband but in particular thinges there growes the question and in the manner of it there is the failing Therefore the Apostle hath to put all out of doubt set downe both the matter and maner Ephes 5. 24. As the Church is in subiection to Christ so let the wife be to the husband in all thinges For the thinges in which she must obey he sayes in all things meaning in all lawfull thinges for the comandement of the husband is as it were the stampe of God set vpon the thinge commanded and if shee rebell against his commandement she rebels against God the wife then must perswade her selfe that her husbands charge is Gods charg and when he speakes God speakes and therefore she must resolue to obey him in all things Then for the manner he saith as the Church obeyes Christ Now we know that the Church obeyes Christ willingly cheerfully with a free heart and though the thinges which Christ cōmands it be often times verie contrarie to nature and no whitte at all delightfull to the flesh yet the true Church will more set by the commandement of Christ then her owne pleasure and haue a greater regard to please him then to serue the desires of the flesh Therefore the wife must obey her husbande in all thinges cheerefully and willingly without gainesaying These be the duties of a worthy woman of a daughter of Abraham and a christian wife Which so farre as shee is carefull to performe so far as shee may looke that her husband should doe the dutie of a good husband vnto her or if hee doe not yet God will rewarde her liberally For such a woman is much set by of God and that not with an idle affection that no bodie can see but with such a working loue as shall shew it selfe by good effect outwardly in plentiful blessings on her soule and bodie if shee can frame for cōscience sake to God to yeelde a willing and free obedience to her husband in all lawfull things that with a meeke lowly cariage of her selfe proceeding from an holy feare and reuerence of him being in Gods steade Now follow the speciall duties of an husband for hee hath not all these priuiledges for nothing and those consist in two maine points In Gouerning her wisely by cohabitation to dwell with her edification as a man of knowledge for maintainance imployment performing all due beneuolence First for cohabitation The first dutie of the husband is to dwell with his wife that seeth there is a neere and deare societie betwixt them and of all the nearest for she is to him as the Church vnto Christ flesh of his flesh and bone of his bone therefore he must be willing to haue his aboad to walke with her and talke with her and let her haue all comfortable familiaritie with him that shee may see he delighteth in her companie and may well know that of all others shee is his most welcome companion And so in the law it was commanded that the first yeare anie one was married he might dwell at home reioyce with his wife for that whole yeare what euer affaires of the common wealth or iarres were abroade yet he was by Gods lawes freed so that neither King nor captaine might comand his seruice from home but he must dwell with his wife that shee might haue experience of his loue and haue comfort by him that by long continuance and societie their hearts might be so neerely glewed as nothing might rend them a sunder This confutes those foolish men indeede not worthie to carrie the names of husbands that can take more delight in anie foolish riotous and vnthriftie companie haue more pleasure in any foolish vaine and lewd exercises then in the society of the louing and kind wife that are neuer so merrie as when the wife is absent and neuer dumpish and churlish but with her So if that it may well be seene that her company is a burden and her presence a clogge vnto them such as dwell with hawkes and hownds and drunkards and gamsters not with their wiues These shall carrie the brande and name of fooles so long as they haue no more care to preuent so much ill and doe so much good as if they had any godly wisdōe or loue to their wiues they might For what doe they but flying thēselues into dāger lay their wiues naked to Satās tētation yea giue iust occasiō to thē to think that they loue the not ô but we must haue our delights follow our sports pray you why might not the wif say I must haue my delight too haue part of recre ation as well as parte of the trouble is mine yet this would not be counted a good excuse for a woman to be ranging abroade but they looke that she should accept their company and be willing to be with them and why should not they then be as willing to dwell with them according to Gods commaundement So that the husband must dwell with his wife and neuer depart from her but vpon a lawfull and good calling and then also so as she may perceiue he doth rend himself in twain and carries but a part of himselfe but still leaues his heart at home with his wife Secondly Hee must dwell with her as a man of knowledge and edifie her both by a good example and also by good instructions For his example first he must carie himselfe so wisely and so holily as that he may see in him a patterne image of grace and wisedome he must be a glasse vnto her by looking into which she may learne to attire her selfe in all holy
wisedome Therefore he must neither be froward testie or lumpish for then he shall be hated nor light vaine and foolish for then he shall be dispised He must not be base mising and nigardly for then his base heart will breed a base estimation of him neither must he be prodigall lauish and vnthrifty for then he shall so pinch himselfe with want and necessitie as that he shall not be able to relieue and refresh his family and then he depriues himselfe of his reuerence For want of this wise and holy cariage it comes to passe that many can speake much of the weaknesse of a woman and make large discourses of the impotencie of that sexe when indeed it is long of themselues as if the head should lead the bodie among bryars and thornes and dash it against euerie wall and then complayne what was euer head ioyned to such a body see how it smarts akes and takes on So many foolish men whē they should frame themselues so as to draw their wiues to godlinesse and reuerence by their example they by rude and absurd behauiour draw themselues into contempt and put vndutifulnes vpon their wiues as it were perforce and then are readie to complaine and exclayme of them when they should rather crie out of their owne folly Next the husband must edifie his wife by instruction for so 1. Cor. 14. 35. the Apostle saith If women will learne they must aske their husbands at home The husband then must be so well furnished with sound knowledge as that he must be able to teach his wife and sow the seed of Gods word in her conscience And one speciall and chiefe part of wisedome in the husband by which he must learne to frame his instruction is to obserue those good things which he seeth in his wife and to cherish them for nothing is more forcible to encourage a woman in any good thing then that she perceiueth that her husband doth worke and approue those good things which are in her as well as the faults to reproue them and for want of this encouragement that men are continually chiding and neuer goe about to nourish any good thing it fals out that many women which by good vsage might be brought to goodnes grow too distemperate in rage and passion And as he must labour to encrease the good things that are in her so also he must seeke to amend and cure those things that are faultie wherein she doth amisse for ordinarie infirmities he must passe by them onely pray to God for her But if it be a thing that needeth phisicke and must haue a medicine a wise gouernour will chose his fittest time and consider the nature and disposition of a wife that if she be of a gentle spirit he may vse gentle meanes which will then doe most good but if she be of a more hard nature rougher meanes must be vsed and she must be dealt withall after a more round manner but alwaies prouided that it neuer be done in passion and before others but with a quiet and mercifull heart that she may see that he seeketh her saluation and not disgrace not to ease himselfe vpon her but to conuert her soule But if the husband be violent in company to reproue of badde he shall make her worse and more alienate her from him because she seeth that she hath a foole that is not a sauiour but a destroyer And for want of this diligent care in chosing time and place and obseruing the nature of the partie it comes to passe that rebukes which in themselues are good and ought to be performed do more hurt then good because he obserues not where he doth it but reproues her before company to which he should not disclose his and her shame And then also most vnseasonably and vntimely for when she is out of temper and passion hath alreadie ouercome her then he fals to administer his phisicke as it were vpon a full stomacke Whereas he should patiently wait for a fit time and not be so foolish as when she is gone and anger hath ouerrulde her then to looke that she should vpon a words warning returne and come againe into her right minde vpon the sudden reforme all that is amisse for this is not wisedome but testimonie of his folly rather thē of any true loue or discretion But what shall one let his wife go away so take her course No but he must at that instant speake to God for her when she is not fit to be spoken to And afer when the coast is cleare all is quiet then with a louing heart good countenance yet with plaine and euident proofes and reproofes out of Gods word he must shew her fault that godly sorrow may bring her to repentance and amendment And by these meanes he may gouerne well An other dutie of the husband is in giuing her all honour and due beneuolence which stands in two things First in giuing and allowing her all maintenance needfull helpes both for necessitie and also for honest and Christian recreation and delight so farre as his estate and hers requireth and their abilities doe afford and he must doe this willingly liberally and freely not tarrying till it be begged nor gotten ftom him by importunate entreatie as of one should wring it out of a Nabals hand like as if it were water out of a flint stone for this is a great suspition of want of loue For loue is alwaies bountifull and besides that it lessons the benefit by the one halfe when it must be haled as it were by maine strength from him Therefore he must consider and before he be asked prouide what he sees necessarie for her and what may be after a Christian sort delightfull vnto her preuent her with the gift euen as a father that loues his childe will not tarrie till the child must come and beg apparell or meat but he doth cast before hand how to helpe him vnrequested giues him things that be needfull much more then must he doe thus to his wife which is the one part of himselfe and nearer and should be dearer also vnto him then any other A Second dutie wherein his due beneuolence must shew it selfe is in giuing her due employment he must obserue and marke the gifts of wisedome and gouernment or what euer else God hath giuen her that he may set them on worke and employ them And hereby he shall shew his loue vnto her and the confidence that he puts in her For it is said of a good wife in the Prouerbs 31. That the heart of her husband trusts in her And this is a meanes also to keepe her from discouragement and idlenes and besides it will turne to the great good and profit of the family Which confutes the practise of many foolish husbands that be busie bodies and will haue all come through their hands and there nothing goes well through any hand because of
while hee cannot with that spirit and courage pray to God for you and so powerfully and cheerefully preach the word of God vnto you This confutes them that bragge of there good dealing with the minister and thinkes they pay him all his dues as well as anie man and takes it as a wrong that the minister esteemes not of them as well as he doth of anie But doe they performe their dutie and what dutie is it they performe doe they obey the gospell which he preached and submit themselues to his doctrine this is the heart of dutie and where this is not there is no dutie done worth thankes least they they conuerted they do not pay the minister his due for a faithfull pastor and man of God regards not so much the tithes and lookes not to the fleece he comes as Christ saith to Peter to bee a fisher of men and if they will not be drawne out of their lusts and sinnes by his preaching it is no dutie for he that neglects obedience to the doctrine of the ministrie is an ill sheepe and vngodly person shew what kindnesse he will to the particular person of the minister The last dutie of the people to the minister is to performe maintainance vnto him both for his releefe and sustenance as also for his defence against the wronges of ill deposed persons For his releife and sustenance that is commanded Galat. 6. 6. Let him that is taught in the worde make him that haih taught him partaker of all his goods bee not deceiued God is not mocked c. Where willing them that are taught to prouide for the maintainance of the minister he meetes with common corruption of men that thinke all is gotten that they can cousen and deceiue the minister of and therefore carnall men are neuer more wittie in anie thinge then in withholding his dues but he saith be not deceiued As if he had said you thinke to deceiue an other but indeed you ouer-reach your selfe your selues bee deceiued at the length for though this cunning dealing may happilie be hiddē from men and done so closely that it shall not bee knowne yet GOD will not be thus mocked hee sees and knowes mens fetches well enough t is noe colouring with him that searcheth the hearts For if you deale thus wrongfully make an account that as you sowed so you shall reape such as your seede time was such shall be your haruest this your corrupt and vniust dealing shall get but a sorrie reward and such as shall bring but small comfort to your selues and in an other place the Apostle saith if they giue sprituall thinges is it a great matter that they receiue calnall and those that serue at the altar liue by the altar So that it is the peoples dutie freely and without grudging to helpe the minister with sufficient allowance for matters of this life Lastly they must giue him maintenance against the wronges of bad men as it is noted of Aquila and Priscilla that they stood for Paule and that was not a thing that hee alone was bound to be thankefull to them for but in so doing they deserued thankes of the whole Church which receiued good by his ministrie And if this dutie were carefully performed persecuters would not be so bolde and audatious to molest and trouble the ministers and faithfull men of God as they be But it comes oft so to passe that though the minister be in all things faithfull to his power and beare such a loue vnto his people as that he would part with his bloud to doe them good yet let but some vilde person of a wicked and vngodly life as indeede the diuell neuer lackes such instruments to vexe Gods ministers let some but base limme of the diuell step forth to set him selfe against the minister and to persecute him manie in the congregation will be readie to ioyne with him and haue their hand in as deepe as any But others of the better sort haue no courage to stand for him and to defend his good cause many thinke they doe not breake the fifth commandement and yet know that God hath said that he that laboureth in doctrine is worthy of double honour Yet when will they speake well of the minister when will they open their mouth in his defence but are readie to say it was his indiscretion hee was to hastie and vnaduised he might haue kept himselfe quiet and thus either because they be dastardly and dare not or malicious and will not allmost none can be founde that will stande in the maintenance of their faithfull minister against the furie and malice of the Diuell and his limmes wicked persecutors But this is a most soule fault for if any had a good friend to whom he were much beholding and of whom he had receiued many benefites no man almost is so cowardly and base minded but if he heard one raile vpon him and abuse him he would take courage to speake for him and for his credite but who almost can be found of many in a parish that can afford a good word for the Minister nay are not most of this minde that if he be molested all is lost that fals beside Thus much for the dueties of the people the Ministers particular dueties followe The first is to be a good example and patterne vnto them in loue in faith in patience and in euery good duetie as 1. Tim. 4. 12. Let no man dispise thy youth I but might Timothy say can I keepe them from despising my youth I cannot hinder it yet Shew thy selfe an example to those that beleeue This then is commanded as a duetie that gaines the Minister great recompence and account in the heartes of his people and keepes him from contempt that the light of God shine forth in him and they may see the graces of the holy Ghost in his conuersation And therfore the Apostle sheweth how he must gouerne his seruants and order his children and his whole houshold els if he lay loade of doctrine vpon others and do nothing him selfe they may say Phisition heale thy self and pull out the beame out of thine owne eye thou hypocrite this will make all his preaching fruiteles vaine for he that cannot gouerne himselfe his owne family how is it possible he should order his flocke aright Therefore he must shew his first skill in gouerning him selfe and his familie and those that be neerest vnto him The next duetie of the Minister is to preach the pure word of God in season and out of season to feed the flocke diligently and faithfully to intend and take heede to such wholesome doctrine as may nourish the soules of his people to deuide the word of trueth aright to speak to the capacitie and conscience of his people in all diligence faithfulnes not making marchandise of the word and Gospel of Christ that so his people may be prepared as a fit and pure Virgin to marrie Christ and so farre
ofspring and vnprofitable generation this drosse of the land refuse and of scouring of the world must be purged away by the hand of the magistrate in whom hand there is power and to whom God hath for this entent committed the sword that they cut off or amend such rotten braunches And this the excellent and worthie example of Iob sufficiently confirmes who though he was aboundant in mercie and in all libertie to the poore and needie whose necessitie not idlenesse made them stand in need of his helpe so that he was an eye to the blind as euery good magistrate especially ought to be and a foot to the lame c. yet for these wicked persons he so hated their sonnes and so sharply punished their persons as that they had rather flie to the wildernesse and embrace the rockes lye among the bushes and eate the Iuniper rootes then be seene in that place where Iob had any thing to doe or come within the limits of his authoritie yea so infamous where they growen that men shouted at them as at a theefe and they were almost quite banished from the company of men And he giues this reason they were villaines and the sonnes of villaines more base and vilde then the earth which they tread vpon this sentence the holy Ghost giues of these yong and lustie roguing vagrants But one might say be they not men and beare Gods image Nay saith he they haue so defaced Gods Image as that they be not to be compared to the dogs of my flocke the dogs of the flock doe good in defending the sheepe but these are good for nothing but to dishonour God and staine and defile the land with all filthinesse and whordome Therefore those whom God hath made the head and hands of the commonwealth must ioyne their endeauour together to root out the race of vngodly and vilde persons Which some time agone was by wholesome and good lawes somthing well redressed among vs but now through the negligence of the inferiour magistrates and foolish pittie in not executing these lawes they begin to reuiue afresh and if the wiser care and diligence of magistrates in higher place be not will take head again to the shame of them the hurt of the whole commonwealth Therefore as they will haue a care to performe their owne duty and wipe away their owne shame and heale manifold euils of the commonwealth and hinder manifold foule sinnes amongst men and establish a chiefe point of honestie in and by their gouernment they must sweepe away this filth of the earth and so that no allowance or maintenance be giuen vnto them for the onely mercie to such is to helpe them out of their sinne by punishment and a great note of friendship and loue to God and the commonwealth is to amend or cut of those that be professed enemies to both Secondly for such as are impotent and by reason eyther of age or weaknesse or want of limmes cannot labour or else if they haue strength and vse of it cannot earne so much as to maintaine them and their family they must be helped by the prouident care of the magistrate and christian orders for that case that they be not constrained to beg their bread for it is a most dishonest and base thing to see men stand whining at the doore like dogs for bread and this corrupts their manners and is contrarie to all good nature and destroyes the seeds of any good disposition in them festring the minde with idlenesse and drawing a thicke skinne of impudence ouer their faces Therefore to preuent these euils and hurts the wise and mercifull diligence of the magistrate must take order for their timely and christian reliefe And thus much for superiours with authoritie The superiours without authoritie follow and their inferiours and those are eyther in Giftes Or Age. The duties of those that are inferiour to others in gifts is first to acknowledge it and reuerence them for their gifts If God bestowed vpon any one more godlinesse more wisedom more discretion or vnderstanding though he haue no authoritie yet he hath an excellencie superioritie aboue those which haue not equall gifts and this they must acknowledge to Gods glory and reuerence him that God hath honoured Else they clip the Lords coyne and deface his image if whom God hath graced with the spirit of wisedome and counsell with grace and power ouer their affections and such like they by obscuring them so farre as they can hinder the glorie of God and the good fruit that might come by them They must then with reuerence be acknowledged And thus the woman of Canaan that at first rested with Christ at length perceiuing his giftes acknowledgeth him to be a Prophet for so farre onely she saw then and deales more reuerently with him And Nabuchadnezar seeing that Daniel was endued with wisedome and knowledge from God to expound dreams more then he or any of his nobles doth confesse this and reuerence him for it But contrary is their practise which through enuy pride set themselues to depraue or to lessen other mens grace think no gifts worth looking after but their owne and iudge all men fooles besides themselues Yet they thinke it a dutie that other men should acknowledge their outward gifts as wealth and such like and reuerence them for it as indeed they ought with a ciuil reuerence for peace sake but no man is bound to thinke better of them for their wealth sake and why then do not they themselues confesse the inward gifts bestowed vpon others which are much more excellent The second dutie of inferiours in gifts is to make a good vse of the gifts that others haue beyond them imitating the godlinesse and patience that they see in them taking direction and crauing counsell at his wisedome and vnderstanding as to reuerence these graces in another so to labour for them in themselues as it were to light their candle at his and to draw some few drops from his ful bucket Thus the womā of Canaan so soone as she perceiued Christ to be an other maner of person then she thought she left of iesting and fell to aske him some questions of religion that she might be the better for meeting with a prophet And Pharo perceiuing Iosephs wisedome and prouident foresight put him in such place where his good might procure the common good And Nabuchadnezar seeing Daniels fitnesse for an high place of office preferd him where he might put his wisedome other graces to the proofe and practise And this effect will manifest that one doth acknowledge and reuerence the gifts of others else all shewe of accounting of them is but hypocriticall and shall yeelde no comfort to the soule afterwards This shames and reprooues them that one may speake many graue and godly speaches in their hearing before they learne any piece of one to follow it how manie examples of patience and holinesse and mortification may they see in a
of him or any thinge belonging to him but with desire of his good euery way to couet signifies to haue a motion of the heart without consent of will From this then that God forbids coueting we learne that the first motion and inclination of the heart to any sin though a mā neuer yeeld to it or plot and cast about how to bring it to passe is a sin And the reasons are plaine first because God hath forbidden it as in Rom 7. Paul saith he had not known lust to be a sin but that the law saith thou shalt not lust He knew and many heathen mē that neuer heard of Gods law did confesse that the inward thoughts ioyned with consent and full purpose to doe them if occasion serued were sins but for those that did but as it were passe through the hart and stayd not there had noe place of abode yeelded to them but were shut out so soone as they entered he could neuer be perswaded that these were faults prouoked Gods wrath but that by the law he knew God had said and then he beleeued it Secondly if one examine these by that generall rule doe as you would be done by he shall see that they agree not with it For no man would be willing to haue an other man conceiue the least flying conceit or thought that might hurt him though he neuer went about to put in practise therfore also must be driuen to cōfesse that it is a sin in him to haue such thoughts towards an other 3 if we cōsider the cause it will appeare what they be They are fruits of originall sinne and proceede from naturall corruption now who can drawe a cleane thing out of an vncleane thing who can pull good fruit out of a bad tree being then effects of our naturall pollution that we receiued from Adam for if we had continued in innocencie we should haue been perfect without any such motion of the inward heart they are naught for what euer coms from sin is sin Lastly if the effects be marked they shall appeare to be euill Now Saint Iames. 1. 14. sets downe the effects of these euill thoughts motions euery man saith he is tempted when he is drawne away by his owne concupiscence and is inticed This Saint Iames shews that let one make as little accoūt of these thoughts as he please and count them small mattters yet the worke that they doe is not small for they draw on a side from beholding God they turne the heart from considering God to marking those things that he should not then when he is puld frō looking vnto God he fals to according and practising and then sin brings death So that these are like a little sparke of fire lighting vpon tinder or toe such like that if they be not quickly quēched will grow to a great flame So the danger is great that cōes from euery one of these that we so little regard for there is not the least but it hardens the hart and withdraws it frō God and maks it more vnfit to pray or heare or do any thing that is good but more easily to be drawn to any sin And therefore it is not slightly to be passed ouer So that because they breake Gods cōmandement are against the law of charitie and cāe from an euill cause bring with them such euill effects therfore the least imagination arising in the heart without any agreeing of the minde to put it in practise is sin and deserues death The vse that we should make of this is for our continuall humiliation that our nature the whole frame of our soule body is such as no minute almost goes ouer our head but some sin some euill and vaine motion or other goes through our hart ariseth frō the puddle of our flesh our nature is like some great fireband that if it be neuer so little stird sends forth many sparkes on euery side Therefore we must learne in this regard to deny ourselues to fal down before god beseeching him to heale our nature to wash and clense it more more by his holy spirit Then one hath made one good vse of the law when he is so touched with the sight of his sins as that he goes quite out of himselfe when the law hath so stopt his mouth as that he can alledg nothing in himselfe wherfore he should not be dāned but relies and casts himselfe only on the mercies of God in the merits of Christ Againe this teacheth to vse all good meanes to keepe our heart from these ill motions and hinder this firebrand from sparking First make a cournanant with our eyes to looke vpon nothing our eares to heare nothing and all our sences to admit nothing into the heart that may stirre vp and prouoke the naughtines of it Secondly take downe the flesh oftē by fasting and prayer hearing and such spirituall exercises for this is the cause why it growes so strong because we doe not set ourselues to resist it and fight against it For if we would beseech God to giue a blessing and vse all the good means that he hath appointed to kill and crucifie it it would be a good helpe to vs and we should preuaile more against it Thirdly learne to set our minde on worke alwaies with some good meditation and holy desires and thoughts for mans heart is restlesse like the watch of a clocke that while the poyses hang at it if it be not set right will goe wrong so while we liue if we doe not by grace set our heart aright towardes God and man corruption will drawe it wrong Therefore it is that many are so troubled with ill motions and continuall boyling of ill thoughts because the heart is not busied and taken vp with some good thing for if grace cease working corruption wil streight be doing Thus much for that that the barethoughts are condemned if the consenting be euill the conceiuing is so to if the proceeding were wicked the beginning is wicked also House The house is put in the first place not because the house is more deere and neere then the wife but because this iniurie in desiring the house extendeth it selfe to the husband to the wife to the children and seruants yea to the beasts also and cattle euerie one hath a part in it it is more generall then the rest in hurting therefore it is placed in the first place In that this breach is set in the first place that is hurtfull to more Wee learne that those sinnes which are iniurious to more men are more hurtfull to ones selfe and most hated of God and for this cause coueting other mens houses is set in the first ranke and in the chiefe place of it and most abhorde So in Esay the Lord pronounceth an especiall woe and curse against those that ioyne house to house that they may dwell alone in the land So in Iob. 20. he shewes