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
touch him a little with a rebuke for his wringing and oppression shew him that the loue of the world is enmitie to God and that couetousnesse is idolatrie then comes in this place of scripture which must salue all what hath not God commanded a man to labour in his calling doth not God say hee is worse then an infidell that prouides not for his familie and so all must goe vnder the name of good husbandrie and thrift and prouiding for his familie But consider thou that standest thus for thy labour God will haue thee labour but not to serue the diuell in thy labour take paines in thy calling but hurt not thy neighbour by it prouide for thy children lay vp but lay vp a treasure in heauen prouide to bring them vp in the feare of God and in some christian vocation first prouide that they may be christians and then one hath well prouided for them store vp mercifull workes then the righteous is mercifull and lendeth his seede injoyes the blessing Thus God will haue one labour with godlynesse and prouide so for his children as hee prouides for his owne soule So come to angrie and passionate persons they can haue some thing to say for their sinne to and that out of Gods word when they haue broke out into foolish and vnaduised passions tell them this is naught anger rests in the bosome of fooles and the wrath of man fulfills not the law of God oh but I pray you doth not S. Paul say be angrie and sinne not It is true hipocrite but if thou wilt be angrie without sinne bee angrie first with thine owne sinne begin at home condemne the follie that is in thine owne soule or else thine anger is not holie spirituall but diuellish fleshlie and carnall So al-most in all other sinnes there is scarce any other sinne so bad but vngodlie persons will stand in defence of it and if they can snatch a few words out of scripture and teare them violentlie from the true sence thereof vnto their owne lust they count this a matter of great wittinesse but in truth it is a matter of great horrible wickednesse and a damnable prophaning of the name of god when one can wrest hale together manie places and say much for his sinne it is not a note of more wit but of more acquaintance with the diuell for their tongue is set on fire of hell it is tipped with hell fire blowne by the stinking breath of Satan when they haue said all they can they haue made their sinne more grieuous their hart more hard and them selues more cursed in that they haue done no thing all the while but dishonoured God to make him a patrone of wickednesse and his word a sword for the diuell Fourthlie the word of God is abused profaned by turning it to charmes and spels all kinde of sorcerie to cure such persons as be mispoken as they tearme it and ayr'd as such foolish tearmes they haue and to say the Lords praier or some place of scripture to find things that be lost with many such wicked thinges this a sinfull peruerting of Gods word And wheras men commonlie excuse themselues for this sin because the words be not ill yet let them know that when one abuseth good words to a wrong end they be euill words to him and if the word of God be peruerted to such an end as he hath not appointed they be the diuells words to him that thus peruerts them and Satan is no lesse daungerous an enemie when hee comes like an angell of light then if he appeared in his coulours and this charming God himselfe condemnes in the law saith that he will finde out such persons So that both these charmers and those that goe vnto them be wicked abusers of Gods name and either they shall haue no successe in the thing they sought for or if they haue it is a greater plague for now they prosper in their sinne and their hart is made more hard incureable And thus the word of God is abused Now the remedie against this abuse is that we labour to apply Gods word to the right ends that he hath appointed and if we will know these ends we may see them 2. Tim. 3. 16. The whole scripture is giuen by inspiration of God and is profitable to teach to improue to correct and instruct in righteousnesse that the man of God may be absolute being made perfect vnto all good works Heere hee shewes how we must imploy the scriptures of God and first generally he saith they be profitable shewing in generall that the word of God must neuer be medled withall but for some profit in all conferences wherin we bring in the word of God and in all maner of vsing Gods word this must be the closing and shutting vp of all that there be some good done that some body be the better for that some fruit be reaped where profit is not the end Gods word is not rightly applyed Then perticulerly he shewes wherin this profit consists first to teach j. to enlighten the vnderstanding that one may get more knowledge and his minde is thus bettered Secondly to conuince that is to refute and beat downe heresies false opinions afore to teach the truth now to pul vp heresies that the judgement may be sound Thirdly to correct j. to reforme amend the offenders to cōuince ill opinions to correct ill conuersations Fourthly to instruct j. to shew how one should amend his ill manners and how he should doe good as well as that he must forsake that that is ill how to liue well and how to haue such a good conuersation that one may haue comfort in his lyfe and death These are those ends of the scripture to which whosoeuer imployes it shall not dishonour Gods name and hurt his soule but glorifie God himselfe be made absolute perfect and readie to euerie good work Thus much for taking Gods name in vaine by speach without an oath but in vaine speaking and other abusing Gods word Secondly Gods name is thus taken in vaine by abusing his tytles as God Iehouah Iesus Lord and such other And that either in admiration as when one in the hearing of any odd matter or strange report shall breake forth into such vaine wandring speaches good Lord O Iesus O Christ Lord haue mercie vpon vs what a thing was that wherein one names Gods titles without any conscience and reuerence of him Therefore those which haue done so must repent So likewise we abuse Gods titles in rash petitions and imprecations as Sarah in a fuming chafe comes to Abraham and saith she the Lord be judge betwixt mee and thee and thus she must needs haue a purchased sessions and God must come downe from heauen in all the hast none else would serue the turne to redresse some wrong that she thought she had what was the matter vvhy Hagar had dealt something
without an oath Now followes that taking of his name in vaine which is with an oath and this three waies by swearing either vainely or wickedlie or falselie Vaine swearing is when one in his common and ordinarie talke mingle words fils vp his sentences with needelesse oathes which though men account as a small sinne yet it is a most notorious dishonour of God and proceeds from the diuell hee is the father of it as Christ saith Mat. 5. Let your yea bee yea and your nay nay for whatsoeuer is aboue comes from the eâ—ill one j. the diuell So that the roote of it is exceeding euill and therefore the branch it selfe is not any thing commendable and then if you will know the fruit of it S. Iames shewes it in his 2. chap. verse 11. Sweare not saith he my brethren neither by heauen nor earth nor any other oath but let your yea bee yea and your nay nay least you fall into condemnation So that the diuell is the author of vaine oathes damnation is the end and fruit of vaine oathes hee that is willing to bee lead by such a guide and come to such an end hee may take his libertie to vse them but one may say I doe not sweare great oathes as by God and by the bloud and wounds of Christ and such fearefull oathes but pettie and small oathes as by my faith and truth by this bread this fire this light c. and such trifling things But Christ answeares for this that wee must not sweare neither by the temple nor the gold nor heauen nor earth no not so much as by any haire because God is the author and maker of all things and there appeares such a Magestie and power of God in the simplest of his creatures as no man can expresse and must therefore reuerence them more then so lightly to abuse them So that whether greater oathes or lesser oathes if they bee idle oathes Gods words hath condemned them and they shal without repentance bring damnation I but I sweare that which is true it is not a lie bee it so that if it bee the verie truth yet God hath not bound you onely not to take vp his name falselie but also not to take it vp idly vainely and againe this ordinary swearing in ones common talke will at length bring false swearing it cannot bee auoided but that hee which vsually sweares vainely shall now and then sweare falselie for the often tossing of Gods holy and sacred name or any of his creatures in ones mouth friuelously and careleslie doth beget at length such a base opinion and account of these things that they care not how they vse them Oh but saith one I would not sweare indeede but they constrained mee and vrged mee to it for they would not trust mee else but if they will not better they not trust you then God not saue better vndergoe mans vnjust suspicion then Gods just damnation And what is the cause that some mens credit is growen so weake and feeble that it wil not stand vnlesse it be vnderpropped by an oath because they haue so wounded their name by lying dealing by cosenage as that men take all foÌ„r falsehood that comes from them but if one would deale justly and truely and liue an honest life hee should not neede to vse such sinnefull shifts to get men to trust him for there bee many of Gods people that through gods mercie can say they haue dealt so honestly and conscionablie with men and haue made such due account of their promise as now no man that knowes them will goe about to put them to their oath their bare word shall end the contrauersie so that if they would deale plainely and justly with others and let them see some truth in their words they should not need this idle kind of adjuration to the hurt of their soules so that to sweare when no oath is required or accepted nor cannot edifie but rather hurt is greatly to bee condemned But if vaine swearing bee a plant of the diuells setting and will bring forth fruit for his store viz. damnation then how much more horrible and odious is that blaspemous and furious and outragious swearing of many men that if they bee neuer so little offended and their minde displeased then they fall to disgorge their filthie stomacke vpon the name of their creator and spue out all the venime they can vpon his most sacred Magestie without any feare or reuerence if in their hunting their dogs agree not to their minde they fall a cursing and swearing as it were to ease their distempred stomacke by shamelesse and blasphemous tearing and rending the name of God if God crosse them in their dice which are deere to them they will crosse him in his glory which is deere to him if hee will make the dice runne against them they will not put it vp so but they will bee reuenged their tongue shall run as fast against him Heere is an hart fully possessed with the diuell or rather changed into a diuell that can finde no other remedie vvhen they are crost moued but to dishonour God as who should say it is an ease pleasure to their minde when they can bring any foule disgrace vnto his name so much as in them lies Hell gapes with open mouth for such hellish persons and a most horrible fearefull damnation remaines for such horrible and fearefull sinners But this may be an vnspeakable comfort to poore christians if God beare with such persons with this furious mad beasts that bite at his name and seeke to rend and teare his glory how much more will he doe to them that loue him and reuerence him and desire to obey him if God be so patient that for a while he wil suffer men as it were to spit in his face in a chafe then those that humbly cast themselues downe at his feet shall finde mercie But let such persons take heede how they presume often thus to crosse God in their anger in the thing that he most accounts of for he wil not long sit downe by it he will not still beare it but he will arise in his anger and plague them in their soule and in that that is neerest vnto them if they set their tongues against heauen heauen will send downe thunderbolts of vengeance against them if one dash often against Christ and will take no warning at length Christ will fall vpon them and grinde them to pouder And thus much for idle and foolish swearing as also beastlike and outragious blaspheming Secondly Gods name is taken in vaine by swearing wickedly that is by swearing to doe euill as Dauid in a passion in an heate sware to kill Naball Indeede Naball had deserued death and God did meet with him after but Dauid had no warrant to seeke so sudden a reuenge to sweare to doe that too which as yet he had no calling This kinde of swearing takes
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
this disordred confusion as if the Pilot would both hold the sterne and hoyst vp the sayle and be vpon the hatches and sit vpon the neast and labour at the pumpe and od all himselfe it must needs goe ill with the ship and that is in continuall danger of sinking But those gifts that God hath giuen the wife the husband must see them employed and then she shal be a fellow-helper vnto him and bring a blessing vpon the family by her labour And so much for the duties of husband and wife which I doe not so speake as though is were in the power or nature of any man or woman to performe these duties nay by nature men be inclined to the contrarie The wife is naturally disobedient and stubborne prone to conteme and dispise her husband and he is prone to be wandring abroad and take more delight in any ones company then his owne wiues and if he be with her at any time he is so destitute of all true sauing knowledge as that he is readie alwaies to be eyther light or foolish or else sowre and churlish and to doe her hurt by his example and make her worse rather then better and both of them are destitute of all true and spirituall loue one of the other But God shewes these duties in his word to the end that we seeing our sinnes and our weaknes might bewaile our wants before God and beseech him that requires these things at our hands to worke these things in our hearts and as he hath giuen vs these good commandements to giue vs grace to make our hearts good to keepe the commandements And he that makes this vse of the law he profits by the doctrine But if any be so blinde and so vnacquainted with the wickednesse of his owne heart as that he dreame of some strength in himselfe to doe these duties it is certaine he neuer did performe any of thē in truth nor shall euer till he do lament his wants with vnfained griefe before God desire him to make him obedient as well to giue him a charge of obedience And thus much concerning the duties of priuate persons As namely of parents and children of masters and seruants of husband and wife The duties of publike persons follow Which are eyther in Church as Minister and People Commonweale as Magistrate and Subiect For the minister and people It is euident that the minister is a father It is plaine 1. Cor. 4. Where Paule though you haue many teachers yet I haue begotten you vnto Christ And Paule cals Timothie and Titus his children because as their naturall parents were instruments of God to beget them to a naturall life so he was Gods instrument to beget him to a spirituall life Now the duties of the minister and people are eyther common or speciall The common duties which mutually belong to them both are to pray one for another and to giue thanks one for another That the minister ought to pray for the people the continual example and practise of Paule almost in all his Epistles doth declare as to the Philip. Coloss Thess for whom he writes that he giues thanks to God and praies day and night for their encrease in all good graces By Paules example then ministers must learne to pray to God in secret for the flocke committed to their charge that God would pardon all their sinnes and heale their natures and make his doctrine effectuall to worke grace and saluation in their hearts And then if God haue heard his prayer and blessed his preaching to conuert the hearts of his people to saue their soules he must not let this slip but marke and obserue and returne thanks vnto God for it So 1. Sam. 12. 23. The people being affrighted with Gods fearefull signe and seeing their sinnes then they come vnto Samuel the prophet of God as commonly it is the practise of men in time of prosperitie to set light by the minister and not to regard him at all but in time of aduersitie where miserie pincheth it is often seene that men will send for him and be content to heare him and craue his direction so in affliction they come to Samuel and earnestly desired him to pray for them Then his answere is God forbid that I should sinne against God and cease praying for you shewing that it is a great sinne against God in the ministers if he be not frequent in prayer for his people So that though the minister studie diligently preach painefully and walke religiously in all good conscience yet if he doe not pray to God and beseech him earnestly to amend those faults that he sees in them and to conuert their soules vnto him and doe not also giue thanks when he perceiues any good thing wrought in them and pray for the continuance and encrease of it hee doth sinne against God and faile in a speciall dutie that he owes to his charge For all planting and watering is in vaine vnlesse God giue the encrease And how can he respect any blessing of God vnlesse he doe both often and earnestly seeke for it and render most heartie thanks for it as he findes it granted For the people that it is their dutie to pray to God and be thankfull for their minister it is plaine Heb. 13. 18. where this commaundement is giuen Pray for vs for we are assured that we haue a good conscience c. And Paule to Philemon saith That he hopes through their praiers to be giuen vnto thē and 2. Thes 3. 1. He wils them to pray for him that he may haue free passage and that he may be deliuered from vnreasonable men And to Timothie 2. 1. he wils that prayers be made for all in authoritie that as God hath set them ouer vs as gouernours so he will gouerne their hearts and order their proceedengs aright This confutes those people that a long time haue liued vnder a minstry but all that space cannot say that they haue once offered vp a true and hartie prayer to God for their pastor that he might be furnished with gifts for the faithfull discharge of so great and waightie an office neuer spoken to God in his behalfe to giue him a dore of vtterance to deliuer aright and deuide the word of truth to be with his meditations and direct his tongue that he might to their consciences and for their edifying And againe if at anie time God haue powred downe more plentifull grace vpon their minister that he hath beene better stird vp to teach them and hath spoken with more power and zeale then ordinarie more earnestly reprouing their sinnes and exhorting them to repentance yet they take it but as an ordinarie thing and let it passe without any notice as though it were not any mercie of God to prepare the ministers mouth to speake to their conscience And because they be thus slacke in desiring and negligent in thanksgiuing for so great a fauour God doth iustly depriue
his neighbours innocencie and credit he comes within the compasse of bearing false witnesse and by silence makes himselfe guilty of the slaunder For he suffers his neighbours innocence to be suppressed and his name defamde when it lay in his power to defend him And euen the law of nature will confute such a man and strike him downe dead that he shall haue nothing to say for himselfe For doth not nature teach vs that this is equall to doe as we would be done by And which of vs is there that if one should be in company where he were charged with false accusations that his neighbour knew well enough but yet would not stirre his tongue to cleare him or shew the truth of the matter and speake in his neighbours defence whom he knew to be farre from all such ill practises euery owne would that this silence were a betraying of his neighbour and a great wrong as indeede it were Then if we thinke others should not be silent when our name is wronged let vs measure and open our mouthes to maintaine our neighbours puritie and good credit against any slaunderers which if we doe we shall keepe this commaundement in some measure and God will stirre vp others that in the like case shall defend vs and speake boldly to cleare our innocencie And thus this commaundement is broken without speach Now by speach it is broken either by giuing or receiuing By giuing out speach either true or false for one may be an enemie and as much breake this commandement in speaking nothing but the truth in some cases as in other cases if he speake false and lying things and this truth if it be put in the other end of the ballance of Gods iudgement will weigh as heauie as falshood If one speake the truth without discretion vnseasonable out of time and out of place if his words be true but his end false and wicked and his purpose naught he is as cruell and malitious an enemie to the name and credit of his neighbour and as vilde a slaunder in the sight of God as if he spoke that which were false This was the fault of Doeg that cursed enemie of Dauid When he sees Saul haue an ill opinion of Dauid and all his freinds and comes in a chafe to his men saying what will none of you tell me that my sonne and my seruant haue conspired against me And Doeg knew full well by Sauls behauiour that his end was mischieuous and he would make a dispatch of all Dauids friēds he steps me out now in this vnseasonable time and there shewes what he had seene that the priest had giuen Dauid bread and a sword and counselled with God for him This was so indeed as he said but this was a most diuellish and wicked part and a foule fault for hence arose that cruell persecution and the murdering of so many innocent seruants of God So in the enemies of Daniel they did indeede catch him as busie at prayer as before and it was true that he had broken the kings edict but in the meane space they were most wicked and vilde persons that would bring this accusation against Daniel with such a malitious purpose and hence they bewrayed all their former malice in inuenting such an vngodly decree because they knew Daniel could be caught in nothing but in matters of God and religion And there he would not yeeld an inch to them but sooner leaue his life then his God in the least thing So the Ziphims Dauid had done them great good and defended them against the Philistines but now because they saw this was only the way to carrie fauor in the court to bring some tales concerning Dauid therefore they come to Saul and tell him Dauid is in such a place this was no lie But it was most slaunderously and wickedly done to blab out the truth to such an ill end and with so little discretion when so ill a thing must needs insue vpon it as at the least the persecution if not the destruction of an harmelesse man So now a daies some men there be that if they know any priuate fault or particular and secret sinne by any man then without any regard of time and place they proclaime their neihgbours infirmities to the wide world care not before what company among what persons they blaze out ones weakenesse and then if they be reprooued they exult and say this is true I tell no lie and I will not be ashamed of the truth yet a wise man would be ashamed to speak the truth foolishly and vnwisely when it should doe harme and no good and he would consider that a man might often sinne more in foolish and vntimely powring out these things that he knowes to be true with an ill entent then if through infirmity they should speake an vntruth with desire and purpose to God As the Ziphims and Doeg were greater breakers of this commanndement and more foule and shamelesse lyars then Rahab that told an vntruth to saue the spies because her end was good though she fayled in the manner of it but their ende was altogether naught and sinfull Those then are heere to be confuted that will not doe as God commaunds them tell their neighbour plainely of his fault and not hate him in their hearts but if they know a fault by him be farre enough of from telling him of it plainely vvhich vvere a dutie and an argument of loue But streight set him on the stage make him knowne to all men never leaue talking of it which shewes plainly that in truth they hate their neighbor for if they vvould as God bids tell the partie this vvould heale the soule and couer his sinne and make him amend But now to clamour in this wise and raise vp an euill report and brute can doe no good but much mischiefe Oh but I speake the truth I but a foole speakes all that he knowes a wise man vvill keepe it in till afterward Let a vvise man heare of a thing he vvill consider the time and place and persons and temper his speech in vvisedome according to these circumstances but let a foole get a thing by the end once and it must al out he cannot keepe it he is with childe and in paine till he be deliuered what euer dishonour come to God or discredit to his neighbour or hurt to his owne soule Therfore one must not onely be carefull that he speake no lying thing but he must looke that hee speake not the truth also to an ill end after an ill manner when it may may doe more hurt then good So much for that breach now followes the next in speaking that which is false eyther concerning himselfe or an other Concerning himselfe first in boasting and bragging which is a most base and abiect thing contrarie to that which the holy Ghost saith Let an other praise thee and not thine owne mouth as in Rom. 1. among the rabble of
wicked men men are reckoned boasters those that because there is no true matter of praises to be seene in them will get praise by speaking great things for themselues So Saule whereas he had saued the king and all the best of the cattle he comes bragging to Samuel blessed be thou of the Lord saith hee I haue fulfilled the word of the Lord when it was nothing so he had done nothing lesse then fulfilled the word of the Lord. Heere he lyed now in bragging of himselfe And all in excusing ones fault more then one should The thing wherein Saul sinned in the same matter for when his lie would not goe for currant but Samuel caught him why hast thou done the worke of God that he cōmanded then all should be dead how comes it to passe then I heare bleating lowing Make these two agree that all be dead and yet I heare some bleat vvhen this vvas a plaine case now he had not done his dutie then he shifts it thus indeed a few of the best of them vve haue kept for sacrifice but I hope that is no harme But vvhen this vvould not serue the turne neither but Samuel followes him close O saith he hath God as much delight in sacrifice as vvhen his vvord is obeyed then he fals to an other excuse and castes it on the people I feared the people saith hee as vvho should say it vvas their fault and none of mine thus if any credit had beene to be gotten he would haue had that to himselfe alone but now that no credit could be had he leaues it for the people to deuide among themselues And this excusing is a comon thing amongst all men Ye shall not haue the most simple person the most ignorant and sillie bodie in a vvhole towne that hath the most shallow capacitie dull vvit that can be but he is verie sharpe and vvittie to finde an excuse he can scamble and vvinde and vvill make hard shift to vvring his necke out of the collar that hardly can any reproofe be fastened vpon him And men thinke by so doing to lessen their fault but in truth it is nothing so For vvhat haue they gotten but that now a man may say yonder 's a lyar that is ill accounted of both before God and also before men he vvas ill before but now he is farre vvorse It is a verie ill thing vvhen one hath vvounded himselfe by sinne to goe to the diuell for a medicine he is the vvorst phisition that can be and his phisicke is the vvorst phisicke in the vvorld for he vvill sure enough giue them that that shall make them vvorse and not better One may thinke that these excusings be plasters but in truth they be but poysons that venime the soule a great deale more then before Thirdly a man lies against himselfe by excusing as vvhen men in a kinde of proud humilitie vvill denie their gifts vvith an intent to get more credit oh alasse I haue no gifts no vvit no learning a simple scholler and vveake memorie and such like contrarie to that one knows thinkes now this depresing ones selfe falsely is not humilitie but iniquitie for one should make himself neither better nor worse thē God hath made him but if he haue good calling to speake of himselfe plainly as the matter is in truth And now if when they lye of themselues say they haue no wit no learning no good parts c. one saith why in truth it is true you say well it is right you haue none of all these things Indeed they would thinke such a man did them great wrong scarce take him for their friend For his desire is that others should crosse him and say nay say not so you are an excellent man worthie to be regarded c. and so he will discommend himselfe long enough if he heare an other commend him for this is it which he delights to heare But a man must neither wrong God nor himselfe in diminishing and concealing the things that God in goodnesse hath giuen him not to denie them but to vse them to his glorie So for matters of this life come to men for worke of mercie and and then there is such a whining how poore they be what a great charge they haue what losses they haue sustained and I know not what then they will needs be poore whereas their owne soule beares them witnesse that they are vvealthie and haue much more then many men that doe a great deale more good then themselues Therefore though a man doe not slaunder his neighbour yet if he slaunder himselfe he is to be reprooued as a lyar Heerein diuers of Gods children faile much in time of contemplation Those that haue beene and are sound and true hearted Christians if they haue lost their feeling a while cannot finde that reioycing in God and comfort in good things that in former times they haue then comes the accuser of the brethren Satan that olde and subtile serpent and he striues to make them accuse themselues falsely On saith he if you had beene good indeed and had had a true heart to God he vvould neuer haue forsaken you thus and giuen you ouer to such a deadnesse and then through vveaknesse Gods children are readie to ioyne vvith the diuell against themselues and to thinke it is true sure I vvas but an hypocrite and hollow hearted my former comforts were but delusions presumptions if they had be beene true I should not haue lost them But this ought not to be neuer yeeld to Satan but if he striue to accuse do you striue to excuse if he would cast you down by so much the more lift vp your selfe by reasons out of Gods word and by former experience in your selfe other Christians For that is no good reason because you haue no feeling therefore you haue no faith and because you haue lost the sence of your comfort therefore it was no true comfort this is no true conclusion for those whom God once loued he loued to the end and will neuer forsake them Take heed of making such conclusions for a man may want the feeling of his faith and crie and call againe and againe for it and feele nothing all this while yet neuerthelesse haue true and sound faith if he feele not faith but he feeles the want of faith and the desire of it this is an infallible signe that he hath true faith But doe not agree with the diuell to persecute your selfe fight against him not with him against your selfe you shall find he is strong enough alone you had not need ioyne with him but rather set to resist him if one be once the child of God in truth he is so for euer if once in the fauour of God for euer in the fauour of God If God loued once he loues euer for though our feeling alter yet there is no chaunge in him Thus much for breaking this commaundement by speaking
their owne estate therefore others come and bring in false reckonings and make false accounts and so they be deceiued and thinke themselues in a verie good plight when in truth they are most wicked and miserable Therefore a man must not take any more praise or commendation then that he can approue to be true by the testimonie of Gods word and the witnesse of his owne works and life beware of that that puffes vp and hardens let no man perswade vs that we be better or our sinnes lesse then they be And thus much for receiuing of those false testimonies concerning ones selfe that they come in the way of praise and extolling Now for those that come in the way of accusing and depressing For as one must not yeeld to the flatteries of other so neither must he yeeld to their false accusations concerning himselfe that tend to make him thinke worse of himselfe then indeed he ought and so to disable him to doe that good he should and also hath libertie to doe So Iob would not accord to the sayings of his friends in this case let them say as oft as they pleased that he was an hypocrite and had not an vpright heart before God Iob would not for all that consent that it was so he would not while he liued forsake his innocencie and let let goe the puritie of his cause nor would thinke a whit the worse of his former life or of his present estate for all their proofes and reasons that they did falsely alledge against him for he knew that he had many daies and times before made all euen betwixt God and himselfe he had many a time cast ouer his accounts and found himselfe acquitted of all before God that no debt remained to be laid to his charge For howsoeuer no manwhiles his life endures shall be freed from the dregs of sinne and the spots of corruption yet when he in a sight of his faults comes to repent and be sorrie for them and to pray to God for pardon for them and to beleeue that God for Christs sake will forgiue them he is as free then from the guilt and punishment of all his sinnes as if he had beene euer from the action of them Now Iob knew that he had often after this sort set all reckonings right betwixt God and himselfe and that no fault hung vpon the score vnrepented and vnforgiuen Therefore all their perswasions could not withdraw him from his faith and from clearing himselfe of hypocrisie for what euer they said his own works which he had in remēbrance God his own conscience with which he was well acquainted said that he was true sincere vpright and guiltlesse of that crime which they so sharply charged vpon him Wherefore he set them all at defiance that would offer to make challenge to his innocencie Though his wealth was gone his children dead his cattell stolne and kild his seruants slaine and his friends all gone backe from him yet his innocencie stucke to him and his assurance that he serued God in the truth of his heart and the vprightnesse of his soule abode by him and this neither his friends nor foes nor all the diuels in hell could wrest from him but he held it fast in spite of them all and that was the cause he bore his affliction so patiently and with so great comfort But now if he had embraced this false testimonie and accusation euen of good men and said alasse indeed this is true that you say I neuer had an vpright heart to God I did all in hypocrisy al in dissembling nothing in synceritie nothing in truth it is euen so I am I am an hypocrite he might and could not chose but haue held downe his head with shame and he had beene wholy opprest with griefe and vexation all his good actions would haue afforded him no iot of comfort no consolation or peace for if they had been done in hypocrisie they had beene all sinnes and he would haue had no heart nor could not haue endured to come to God nor lift vp any prayer to him for so he saith can the hypocrite pray to God at all times and thus hauing depriued himselfe of these stayes and supportes he must needs haue sunke downe in despaire and anguish This serues to confute those that whē as they be in truth soūd Christians and many infallible works of true Christianitie haue appeared and doe now appeare in them yet if the diuell eyther doe himselfe or else moue some wicked some filthie sinner to roare in their eares that they be hypocrites and that they haue no truth in them do all in dissembling and to be seene of men streight way they are readie to ioyne hands with Satan and vse their owne strength against their owne soule and will seeke out reasons to confirme the diuels false and slaunderous blasphemies but in truth to weaken their owne faith and bring much needlesse trouble and many gripes vpon their soule that if they had withstood these lies they might haue escaped Nay say ye surely it is as they say wretch that I am God hath met with me now they should not haue had power to say so had it not been so I am false all that I haue done is in vaine it was but glosing and dissembling And why so Is not the diuell a lyar and will you so easily giue him credit and that at the first But this is not well for as one should not yeeld to the vniust and false praises of another so neither must he condemne himselfe vpon so slender a ground as the diuels or diuellish mens words nay one must not so easily rob God of his praise and himselfe of his comfort And as the former persons were so easily seduced in matter of their comendation because they seldome or neuer looke ouer their sins so these are so quickly put in doubt of their vprightnesse because they doe not vse to marke what good workes they doe and to consider what graces God hath bestowed vpon them For if one would not be alwaies looking into their infirmities and searching into their infirmities but sometimes lift vp their eyes to the mercies of God to that strength which he hath giuen them against sinne and power to doe some good things and make as diligent a rehearsall of Gods benefits as of their afflictions and miseries they would not be so easily driuen from their hope and put out of comfort The diuels slaunders would not daunt them so much but they would take faster hold of Gods mercie Thus much for the breach of this commaundement The things commanded are eyther Inward contrarie to suspipition a charitable opiniō and good hope of our neighbour which must be shewed by Taking doubtfull things in the best part By defending his name if we heare him slaundered By being grieued when we heare true report of his ill deeds Outward or Generall to speake the truth from ones heart and that with a
streight to rating and reuiling them no he was not of that minde he loued his neighbours name better then so and therefore he pittied them and was carefull to heale their fault as he would haue beene dealt with all in the like case So that if one haue pittie and compassion of his neighbours faults and pray for him and admonish him and vse all meanes to bring him to repentance he loues his neighbours credit and he that can thus conuert his brother from going astray he hath done the part of a good man and louing friende for hee hath healed the soule and cleared the name and couered a multitude of sinnes And thus much for this inward dutie and the three notes and trials of it Now followes the outward duties which are either generall or speciall And first for the generall That is to speake the truth from ones heart as Dauid in the 15. Psalm Not to speake the truth alone but from our heart neither after a flattering dissembling manner nor after a rayling and reprochfull manner not for hope or feare or that so it be wrested frō one by any sinister affection but heartily to speake iust as the cause is without seruing ones selfe This is one commendation of Christ and a cheefe cōmendation that no guile was found in his mouth But yet these two rules must be kept in speaking the truth First that one speake with a good affection for if one speake the truth in wrath and passion in a distempered minde the words indeed are not sinfull but the manner is wicked and breakes the commandement Many will haue a care to speake nothing but that which they cā iustifie proue to be true but for their affection it is altogether disordered for in a reuengfull minde to ease themselues what euer euill they know by a man out it shall goe without any regard of edifying others or conuerting the persons only in a rage they care not how they discredit their neighbour Now this rude and vngodly speaking of the truth is sinne against our neighbours name as well as to lye and backebite So that alwaies truth must be bounded with a louing heart with a quiet and well tempered mind if one speak vnseasonably to hurt his neighbour he offēds in speaking the truth So for the end that is the second rule that one must looke his ende be good that one doe ayme at Gods glorie and the edification of men for so the Apostle saith Colloss 4. What euer you doe let all be done to the glorie of God If one be about to speake any thing let him first looke what glorie he may bring to God by speaking it Secondly see what profit may redowne either to those to whom we speake or to the partie of whom else neuer speake of other mens faults or of any thing else but when we can say this profit will come either to giue warning to others that they may take heede or that out selues may learne more to hate the sinne or that the partie of whome the speach is may be brought to a sight of his fault and to amendment If one cannot see some good or other that will arise by his speach it is sure it was sin and at the least an idle word So that one must speake the truth from his heart with a good affection and in good discretion so that God may haue his due praise and man his due edification Thus much for the generall dutie Nowe the speciall concerneth either others or our selues In speaking of others these rules must be obserued In praysing to speake in ones commendation rather in his absence because if one be commending before ones face though his commendations be true yet it sauours rather of flatterie then liking of the graces besides through our infirmitie it is not without danger of making one proud and conceited But in ones absence speake the truth as much as we can to the praise of Gods children that so we may winne more credit to their graces and they may be able to doe more good with them and thus as time and place requires it is dutie to giue due and true commendations to Gods seruants But for reproofe and speaking of others mens faults doe that alwaies before their faces the time and season of commending is in absence but the time and season of reprehending is when either the partie alone is present or he is one that is present or at least the thinge may bee brought to him whome it concernes For so the holy Ghost commands Hate not thy neighbour but tell him plainely of his fault Till it not an other Be as plaine and as round with him as one can so that it be in good tearmes and that one know his betters and superiours This is contrarie in many that neuer speake so much to magnifie ones good parts as when the man himselfe is within the hearing and neuer so much of ones faults and frailties as when he is farre enough of this shews that the one comes from a fawning disposition to currie fauour rather then in acknowledgment of the graces and the other rather from malice and reuenge more then from loue and desite of the parties good For one should not in modestie make a rehearsall of ones good things before his face vnlesse it be when hee is deiected and to much depressed to comfort him to raise him vp And this we must obserue in speaking concerning others Now concerning our selues this must be kept that one speake as sparingly as may be either of his infirmities least it giue a suspicion of pride or else disgrace himselfe so much that he be made lesse able to doe the good he might otherwise doe or else of his good thinges and matters of aduancement for feare least he should grow at the length to waxe proude and big in his imagination Now these thinges no man in the world is able perfectly to fullfill for allmost in euerie braunch we are readie to offend continually but the vse that wee must make is first to see our wants then to confesse them and acknowledge them in humility before God and lastly to pray for assistāce and to beseech God that hath giuen vs an holy heart that we may keepe them and yeeld obedience to them in some measure of vprightnesse And thus much for the first fiue commandements which extende them to all outwarde actions and all inward thoughts with consent Now followeth the tenth last cōmandement Thou shalt not couet thy neighbours house nor his wife nor his seruant nor his Oxe nor his Asse nor any thing that is his THis forbids the least thoughts and motions of the hart against our neighbour through any consent or yeelding of the will And commands such a contentednes with our owne estate as that we neuer haue the smallest motion tēding to the hurt of our neighbour in any sort yea that we haue such a loue to our neighbour as we neuer thinke