words Wherefore the Lord blessed the seauenth day and hallowed it HEere God shewes that if none of the former reasons will preuaile yet wee should bee moued for our owne benefit to regard it for nothing is more auaileable to bring a blessing on soule bodie then the religious keeping of the sabboth for God hath appointed it to the end that hee might haue occasion to communicate his goodnesse to the diligent obseruers of it So that from this reason that he saith God sanctified the day j. set it a-part for his vse and blessed it that is appointed it for a meanes of blessing to the obedient for the day it selfe is no more blessed then other daies From hence I say wee may learne that the way to get all blessing is to keepe holy the sabboth this is the most direct and sure meanes to get all comfortable prosperitie to keepe an holy rest to God vpon his day One reason is because God hath sanctified it to this end as for inward benefits is shewed Isaiah 56. 4. 7. Where the Lord shewes that for inward blessings if any of what estate so euer will keepe Gods sabboth hee shall haue his hart filled full of spirituall joy God will giue him the spirit of praier and heare his praiers God will giue him abilitie to serue him and accept and reward his seruice And Isai 58. 13. 14 If one will keepe himselfe from polluting Gods holy sabboth and keepe it carefullie then he shall delight in the Lord that is God shall so shew his fauour and loue to his soule as hee shall bee joyfull in God so blesse his hart and conscience as that he shall feele that God is his God loues him and cares for him so that hee shall exult and rejoyce in this and finde Gods blessing both for heauen and for earth so that the mouth of God hath spoken it what euer flesh and bloud will obiect we haue the sure promise of God and it shall bee found true and faithfull So for things of this life Iere. 17. 24. The Prophet hauing foretold the destruction of Ierusalem prescribes a preseruatiue to thē which if they would take as yet their case was curable and that would help all namely to forbeare their worldly businesse on the sabboth and so doe the works of the Lord and then they shall enjoy their cittie and their houses and their wealth withal prosperitie and aboundance So that we see for soule and bodie Gods promise is that the sanctifying of the sabboth will bring happinesse and comfort to both The vse then of this is first for the terrifying of all sabboth breakers for if the keeping of a sabboth be the way to blessing as the truth of God hath sayd it then on the contrary side the contempt and neglect of it leades to all curses and wretchednesse For God hath shewed that this will kindle a fire vpon their houses but they hope to quench it no they shall not it cannot be quenched one may as well quench hell fire as the fire of Gods curse in this life if they continue still in this sinne And in truth experience shewes it that there is a wild fire most continually set vpon such mens goods that they come to naught and if they get mony yet they put it in a broken bag the canker of Gods vengeance eates all vp and they come to neede and want where shall one finde one in twentie that be common sabboth breakers as carriers and such like but they come to misery or if they doe thriue in the world and whord vp outward riches the curse of God seises more violently on their soules and this is the greatest plague of all for now it shewes that God hath no purpose to doe them good for those whom hee loues he corrects and this is the sorest miserie that can bee for a sinner to thriue in his sinne this hardens his hart and makes him runne with full course to hell as no such men is seene they be the most wicked and disordered persons that can bee they profit nothing by reading Gods word hearing worketh not in them they haue no affection in prayer but euen as dead stones no spirituall thing can worke vpon them for their good but euerie wicked and worldly thing hath strength and power enough to worke on them for their greater hurt So that in truth God shewes how hee likes of their course and this should terrifie them from this so daungerous and miserable a course of liuing Secondlie sith God doth promise a blessing vpon those that sanctifie his sabboth that they shall thriue in the Lords house and in religion and in other worldlie matters so farre as may stand with true prosperitie sith he hath spoken this that must stand which goes out of his mouth therefore it is for their comfort that the blessing of God shall attend vpon them whether they haue little or much If they haue abundance the abundance shall bee for their good to be more abundant in good and if they haue but from hand to mouth God will so prouide that yet they shall not want necessarie things but he that brings the day will bring foode and maintainance for the daie so that he neede not care for to morrow but cast his care vpon God whose truth it concernes to care for him and this they are sure off they shall haue a soft hart and a quiet conscience and shall receiue comfort from Gods promises and if one thriue in Gods house he neede not care carkinglie and distrustfullie how he shall doe in his owne house One may know how he shall speede at home by looking how hee serues God in the Church If hee keepe an holie rest with an holie hart holylie he shall haue rest to his soule peace joy to his conscience and bee set in so sure an outward estate as that nothing shall befall him for his hurt But then if one will haue this blessing he must keepe these three rules First let him make it a delight to keepe the sabboth and his joy to doe the workes of the sabboth let him long for it before it comes and bee glad of it when it comes because it frees him from all worldlie cares and thoughts and then hee hath a commandement more especiallie to cast his care vpon God and not to trouble himselfe a whit with them And so he saith in Isay call it a delight to consecrate it to the Lord take as much pleasure in doing the exercises of religion as the workes of your calling And more to indeede for they bee more easie and comfortable by farre wee must come as hungrie to the house of God and with as good an appetit as to our dinner or supper at home for in deede God keepes the best house hee makes the best cheere if wee can bring a good stomacke to the bread of life that hee breaketh vnto vs. But if one bee loth to come and must be
pardon know that the iudge comes to deliuer him to doe him good Also when we heare of gods goodnes and patience and mercy this will bee but a vexation to vs vnlesse wee know that he bee good mercifull to vs. This addes to the griefe to heare that God is good if we must not feele it for then the wicked hart obiects thus they keepe a preching that god is good mercifull gratious I know not what but what is this to me that he is so to others I am sure he is not so to mee I must goe the broader way his mercy is shut against me This vexeth the guilty consciēce to heare that such good things be laid vp in store for gods children but he must tast of none of them As for a poore beggarly fellow that hath nothing to heare tel of large possessions great reuenues that must be left to such such an one This is a tedious anguish vnto him makes his misery more bitter So that nothing can moue or alure vs to obey God til we know that he is good to vs will giue vs saluation The vse of this is that would we euer yeeld any cheerefull obedience to God thē let vs feele the truth of that which God speakes that hee is our God our sauiour hath done more for vs then any other can therfore we will obey him aboue all To this intent then we must examine our selues whether God hath wrought those things in vs which he doth in those whose God he is As first for God the father he regenerates vs begets vs a new by the word of truth try then whether we haue this note in vs or not Doth the word of god abide in vs are we begotten a new hath the seede of immortalitie made vs new creatures begun to work immortality in vs then conclude sure God is our God Secondly God sheds his loue abroad in the harts of his childrē and makes them cry Abba father This is not so in men they when they beget a sonne cannot beget a child-like affection in him but often children be rebellious stubborne But if God beget a child to himself by the seed of his word he makes him haue an affection to him as to a father if then we haue this affection to God that we loue him as our father certainely this is his work we are his children Also God the son Christ Iesus wher he comes he kils sin he abates our lust worldlines works a fresh spring of grace holines But if we feele no working of his death in vs to mortifie our sinne then how can we know that he dyed for vs. If the power of his resurrection haue had no effect in vs for our sanctifying how can we beleeue that he did rise againe for vs. So for God the holy ghost wher it comes it conuinceth the world of sinne Afore a man can say much for his sin he can defend hath with to say many things for it will hold vp his head in maintenance of it But when Gods spirit enters into the hart once that sets one downe and makes him he cannot looke vp till he haue confessed his sin craued pardon ben ashamed of it throughly But many men ther be that would be thought to haue Gods spirit yet will not bee reprooued but that is veryfied of them that is spoken of the foole in the Prouerbs Bray a foole in a morter as Wheat is brayed with a Pestile yet will not he depart from his folly They will maintaine it and stand for it and therefore it must needes bee must practise it But if Gods spirit reproue one if he haue sinned it check him and make him feare blessed is he for God is his God Oh but I am more feared and troubled now then I was before True and it must be sotfor Gods spirit where it takes place must needs conuince and condemne one of sinne For t is not as many thinke a matter of wit to stand in defence of sinne and to be able to speake for a bad thing but t is a matter of lust for where lust hath dominion it whettens the witte to speake for it and the diuell helps but if Gods spirit come once that driues to a plaine confession it casts downe Sathans dominion and then lust rules the wit no more Also the fruits of the spirit are Patience Meekenesse Modestie Loue and Chastitie then let one try himselfe in these things not for beauty and strength for a Bull Lyon are stronger then man and other beasts to but if one haue patience and gentlenesse and a moderate spirit to adorne his minde these be sure signes of gods spirit Also the holy Ghost makes vs able to cry Abba father it makes vs able to breath out our requests vnto God and to powre out our supplications before the most high if we haue this spirit of prayer then it is plaine the holy Ghost is ours So that if God haue regenerated vs and Christ haue killed our sinnes the holy ghost make vs ashamed of them confesse them and it worke in vs Loue Patience and moderation of our affections and make vs able to pray vnto God then God is our God and then this will make vs obey but if this be shaken all is shaken this is the foundation of obedience But men will say that they haue a faith beleeue in God which if they had it would bring forth obedience haue works for how can one chuse but striue to obey God if they holde this for sure that God loues him regards him will giue him a reward for euery good thing that hee doth and this euery one must hold that will say God is his God Which brought thee out of the land of Aegipt out of the house of bondage NOW hee proues himselfe to be their God because hee had done so wonderfull things for them from their merueilous deliuerance that though Pharaoh and all Aegipt was against them though the Sea and the wildernesse resisted and which was worst of all their owne vnbeleefe yet God brake through all and set them free Hence this doctrine is gathered That whatsoeuer misery Gods children be in yet God vvill deliuer them For this is not written for them but for vs. They were vnder a long and strong affliction for foure hundred yeeres space almost vnder a tyrant that whipt their bodies and scourged them and put them to labour aboue their strength and which was a most intollerable vexatiō made the parents drowne their owne children None euer entreated any so spightfully as they were vsed yet we see god deliuered them So in the Psalme he saith Many bee the troubles of the righteous who shall deliuer them not their wealth and mony for of that they are bare enough often times nor friends for sometimes they haue none nor strength for they be weakned oft
Faith makes a perpetuall spring time So he saith in the Psa Trust in God and hee shall giue thee thine harts desire hee that would haue what he can wish or desire let him trust in god for this intitles him to all gods promises yea it giues him intrest to god himselfe and hauing him he can want nothing The meanes how we shall come to this trust in god is to meditate on his power to know that he is able to help vs though we haue all the vvorld against vs and contrariwise that vnlesse God doe help vs all the world and all the helps in the world shall bee no furtherance vnto vs. Then also to consider his mercy that hath deliuered other of his children when they vvere in as great necessitie and vvhen they vvere drunken with gall and vvormewood with sore and grieuous afflictions hee hath made them sober vvith true comfort and consolation These meditations often arising and nourished in our harts will bring vs at length to leane to him and build onely vpon him that is the sure and vnremoueable foundation The vse of this is to teach vs to get this confidence and trust in God that so vvee may haue our harts desire and may alwaies flourish that though heat come though temptations and calamities befall vs and all things seemed to be tumbled and cast vpside downe yet wee bee in safetie for no man is hurt till vnbeleefe and distrust hurt him if the soule bee not hurt by vnbeleefe all other things are so farre from hurting vs as that they shall do vs great good Now the markes wherby we may know that wee doe in deede not in word onely trust and relie vpon God alone are that we may name some of them these first to vse all good meanes faithfully to serue Gods prouidence no man is more diligent in putting all good meanes in practise then he that hath a most constant firme faith in God As we may see that in Iacob hee had a promise that hee should preuaile with men sith he had preuailed with God and that hee should not now bee called Iacob any more one that takes men by the heele but he shall be called Israell one that so wrestles with God that preuailes with him When Iacob receiued this promise and did fully trust in God for his deliuerance yet hee was slacke in prouiding all things that might pacifie Esau nay who could haue vsed more wise and good meanes then he did but still honest meanes for straight he sends him a present to asswage his wrath and sends them out all together but sets a distance twixt one and other that so this pause might make him digest them the better his wrath might by little and little goe out otherwise the flame might haue beene so great that it would haue made him deuoured consumed all if they had run to him all at once and then hee bids them all to make legs and doe obeysance and call him my Lord Esau in great wisedome and discretion for giue a couetous man wealth inough and an ambitious man honour inough and you may leade him whether ye will So did Paul likewise when God had promised him to bestow vpon him all that were in the ship hee would not neglect the meanes for when the marriners would craftily haue gotten them away in the boat he would not suffer it but tels them that if they went away they should bee all drowned and so they should indeed for as God had appointed to saue all so hee had appointed to saue them all together and by those meanes So for our feeding hee that would say hee trusts that God would feede him yet would not stirre his hand to put meat into his mouth all men would say that hee counterfaited for hee that trusts that God will feede him will eate that meat which God hath appointed to feede him So for that man which hopes for a crop hee will not sit at home and be idle but hee that trusts that God will giue him a good haruest will vse all meanes he will plow and sowe his ground leaue nothing vndone and he that vseth this meanes in conscience to God shewes that he doth trust in God So for the soule if you say I trust God will giue mee euerlasting life and saue my soule then you will pray then you will heare the word then you will meditate vpon the word and receiue the sacraments otherwise if you will persecute the ministers of God and bee troublesome to those that teach you and care not at all to pray or doe any such thing these words bee but winde you doe not trust that God vvill saue your soule what euer brags you make And in truth though there bee many among vs that will say they trust to bee saued as well as the proudest as they that be proud themselues alwaies thinke that other men are proud yet they doe but deceiue their owne harts they haue no faith in God for their saluation for if they had they would pray and confer meditate keepe themselues vnspotted of this wicked world and doe other things which God hath appointed as meanes of saluation and hath no more promised to saue any without them then that any should be fed without foode A second note of this true confidence is not to be discouraged when vve vvant the meanes as vvhen we haue them we will not trust on them so vvhen vve want them we vvill not be dismaid if we put our confidence in God for the hart is neuer dismaid till the hope bee gone and if God bee our hope then so long as he remaines our comfort remaines But this is the miserable corruption of our nature that if all these outward things be gone then we sit downe discontented and discouraged and thinke that our case is desperate and vve are vndone but if riches and outward matters flow in and wee haue the world at will then as the rich man in the gosple we say though not in word yet in deede Soule take thine ease now thou hast store laid vp for many yeeres And why vvould he giue his soule allowance to take it ease not because his hart vvas full of gods promises for that had beene a good reason and a sound rejoycing but because his barnes were full of corne and this vvas to vvithdraw his hart from God for who euer promiseth himselfe more fafetie one whit for his vvealth makes an idoll of his wealth and sets it in the roome of God Therfore Iob proues by this that he did trust in God for he did not greatly reioyce in it wealth hee was not verie glad that he had much gold and many cattle and groundes for he knew God did not loue him one jott the better for all that nor all his wealth could keepe one crosse from him or prolong his life one minute of an howre and therfore he did not much reioyce to see these thinges
shamefull and miserable disgrace is this vnto his Magestie but yet heere ariseth an obiection that some make indeede for God the Father and the holy Ghost they bee spirits and cannot be represented to vs by any thing but what say you of God the Sonne hee tooke vpon him the nature of man may not one make an image of him But to this vve may answere that it is vnlawfull to make an image of Christ because we cannot choose but in painting or making any image of him wee must needs leaue out the chiefe part of him which is his diuinitie for it is the Godhead that makes him to be Christ and what is this but to seperate those things which God hath vnseperably ioyned together which is accursed and in so doing vvhat difference doe we make betwixt Christ and the theefe that did hang vpon the crosse with him that therefore is a vvretched resemblance but if vve vvould see an image of Christ looke vpon poore christians that walke vp and downe amongst vs for they be flesh of his flesh bone of his bone there is some resemblance of him for they haue a body and a reasonable soule as hee had But for the Idoll he that vvill say hee can be better put in minde of Christ by gazing vpon a picture painted on the vvall or an image hanged vp in some place then by loking on poore christians for whom Christ shed his bloud and in whom hee dwels continually by his spirit he shewes himselfe to be a blinde and ignorant man Sith then Christ is both god man and the maine thing that makes him Christ is his godhead let vs know that it is a wicked impietie to make an image of Christ sith we can no way resemble that that makes him Christ But if we wold see God see Christ let vs looke one him according as hee hath reueald himselfe in his word for so Christ is cald the engrauen forme of his father that as he which would know what is grauen on the seale neede but looke vpon the waxe and there he shall see it So he that would see God let him looke on Christ as he is set out to vs in the word and there hee shall see his power his wisdome his mercy his truth all his properties So much of the first and most notorious kinde of idols Another kinde of idoll there is not so presumptuously wicked in such an high degree of impietie and that is to make an image or picture of gold or siluer or wood or any such matter to be put in mind of God helped the better to worship and serue him For this putting in minde God hath shewed what an idoll will put one in minde of and what an image will teach Habak 2. 18. What profiteth the image the maker thereof hath made it an image and a teacher of lies Hee shewes indeede that images be teachers and as they call them lay mens bookes but then hee shewes what lessons they teach namely lyes and then in the next verse hee shewes vvhat one shall get by being a scholler of these teachers viz. the curse of God for so he ads Woe vnto him that saith to the wood arise and to the dumbe stone arise it shall teach thee I but will some say no man will be so foolish as to say to the stone arise But indeede they doe say so for in that they kneele downe to them and knocke their breasts before them and creepe vnto them all this implies that they hope to speede the better by that wood or stone and by that meanes to get themselues some good and this is all one as if they should say arise awake and goe We would count him an absurd fellow that vvould say I vvill goe to yonder stone and speake to it and intreat it that at my request it vvould walke vp and downe a little but now vvhosoeuer goes to it kneeles before it kisseth it set a candle before it or any such like is euen as absurde for in so doing he shewes that he thinkes that stone can arise and hath some power to blesse him do him good therefore God giues him his vvages for his worke and saith he is accursed So in 106. Psal from 35. to 39. ver Hee shewes the cause progresse and reward of this idolatrie in the Iewes they mingled themselues with idolaters vvhat came of that then they learned their manners and vvhat then that vvas their ruine There hee shewes that they did not root out idolaters as God commanded them but would grow in acquaintance with them and by that meanes learned their waies and their manner of seruing God till at length they became so zealous so hot as that they would offer their owne children to the idols indeede to diuels for they would imitate Abraham that which he was content to haue done that they wold do indeed he was willing to offer Isaac to god but they went further they offred thē vp indeed to their idols so thinking to please God they did that which hee abhorred therby defiled and stained themselues and the land for as Gods ordinances doe clense purge men so the inuentions of the flesh doe polute and defile and heerevpon his wrath flamed against them so that hee gaue them vp to their enimies that hated them because they gaue themselues to that which he hated So Psa 135. 15. The idols of the heathen are siluer and gold euen the worke of mens hands they bee but the wormanship of man at the most and therefore inferior and lesse then men for alwaies the worke is inferior to the maker of it and then he discribs them They haue eyes and see not eares and heare not feete and goe not c. And so saith hee are those that make them and those that trust in them j. hope by their meanes to fare the better thinke by kissing knocking kneeling c vnto them to get any good Idolaters and idoll makers will you know what they be they haue eies and see not eares and heare not mouthes and speake not they haue no vse of soule or body for if they had they would neuer bee so base minded as to hope for any good from stocks and stones or looke to bee helped of them Therfore they are euen as blockish and foolish as the idols themselues But heere may be an objection to Did not Salomon make Cherubins in the temple and did not Moses make the brasen serpent Why then should idols and images be so odious and hatefull vnto vs. But to this we may answere that God forbids to make an image to our selues now Salomon did not make the Cherubins to him selfe but to God because he had a commandement and warrant from God so to doe So for the brasen serpent Moses made it not of his owne minde but frō the direction of God so that was no more an inuention of man then the scriptures and
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
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
in so meane a place and so contemptible a degree but that he must if he will take the name of Christ vpon him the profession of christian religion he must adorne and deck it which he may doe by being faithfull and diligent in his place and giuing euerie man his due conscionably Euen a seruant if he be not audacious and saucie and malapart and picking and false but trustie and diligent and seruiceable and patient and meeke and humble he keepes Gods commandement he glorifies God he graces religion he works out his owne saluation doth what in him lyes to conuert his vnbeleeuing master and shall haue a reward for this as well as if he were in an higher and more honorable calling that the world made more account off Therefore this serues againe to confute those professors that are so slenderly seene in the meaning of Gods commandements as that they think if they be not common swearers and outragious blasphemers the third commandement hath nothing to say them they be free from the breach of it But this and all other of Gods commandements are broken as well by omission as commission as well by not performing that that is therein enjoyned as by doing that that is forbidden for God doth not giue a law altogether negatiue but it consists of a part affirmatiue to And because neglecting obedience to the first braunch of this holy commandement care not to crosse God in that that is neerest vnto him therfore he crosseth plagueth them in that that they doe most set by In the verie first petition Christ bids vs say Hallowed or sanctified be thy name j. Let vs and all professours be so well grounded in the vnderstanding of the word and rooted in the good affection to the same as that their life led in all good conscience may bring glorie to thy name and religion Now for one dayly to make this prayer and neuer to regard his actions how they be agreeable to his petition and such as in truth doe sanctifie Gods name what is that in deede but to dishonour him both in his life in his prayer And thus much how ones life should glorifie God Now follows how he must glorifie him in word speaches First in speaking of Gods word as one ought for wee must not onely not speake of it vainely jestingly or wrestingly but wee must looke that wee doe speake of it to those good vses and with that good affection and reuerence that is meete And so in Deutr. 6. 7. These words shall bee in thine hart and thou shalt rehearse them continually c. So that it is not left at ones discreation whether hauing gods word in his hart hee will speake it but it is laid as a commandement with equall authoritie with the former that hee shall talke of it and surely if it bee within it will bee heard without as Psal 37. 30. 31. The mouth of the righteous will speake of wisedome the law of God is in his hart his feete shall not slide Hee shewes the priuiledge of a righteous man that hee hath Gods law so rooted and setled in his hart as it will sprout and bud foorth in his mouth and these doe so keepe and preserue him that either he shall not doe any thing that is wicked or fall into sinne or if hee doe hee shall bee soone and happily recouered Those therefore faile much in this dutie that will neuer talke of any thing in the scripture or of any part in gods word they will come to the church giue the preacher an houres hearing but follow them out of the church dore what kind of conference shal you heare come frō them not one word of the sermon but presently of earth earth straight to the rooting againe though these men bee not common swearers yet they haue broke this commandement for God commands vs heere to speake so wiselie and discreetlie of his law as others may reape fruit and himselfe to And therefore howsoeuer foolish persons are readie to excuse themselues that they bee not booke-learned and therefore they cannot talke of scripture but they haue a good hart and if one could see into them hee should see wonders forsooth and many great matters they haue in their hart as this by the way must be marked for a general rule that as euery man is more emptie of goodnesse so he is most full of bragging and the most ignorant persons be the greatest boasters those that neither know God nor themselues nor haue any sparke of grace and repentance of all others these will make you the most florishing shew in words what a good hart they haue how good a faith how they serue God day and night and many excellent things rare men they bee if you will beleeue their owne report for such persons I say that haue all their goodnesse lockt vp so that it can neuer come abroad they may say what they will of themselues but Christ saith that a good man out of the good treasure of his hart brings foorth good things This is such a treasure as must needes be brought to light now and then yea continually for if one say he hath a coffer full of good gold and yet can fetch nothing out but counters no man euer saw him bring an handfull of pure gold out of his chest but euery day counters good store sure by this that comes abroad one may quickly gesse what store is within and few wise men will count him euer the richer for his golden words when hee hath nothing but brasse comes out of his purse And so in the Pro. the wise man saith that the tongue of the righteous is a tree of life and that it feedeth many And therefore hee that can feede no man how comes this to passe surely hee is not a tree of life hee wants grace So that as a man must not speake idly and peruertinglie of Gods word so hee must not holde his peace neither as if hee were dumbe but hee must haue the law of grace vnder his lips and speake of it reuerently to edification and hee that doth not so breakes the third commandement Secondly one must speake of Gods titles properties with feare and with an holie trembling to the benefit of men and the praise of God by them Thus Dauid in the 40. Psal 9. saith of him selfe I haue declared thy righteousnesse in the great congregation I haue not hid thy righteousnesse and I consealed not thy mercie and thy truth c. These were the things whereof Dauid would speake of the great mercie of God and of his wonderfull and stable truth that men might learne hence to flie vnto him and depend vpon him in their miseries And hee should shew forth his righteousnesse that men should know that it would surelie goe well with the righteous and that the wicked should haue according to the worke of his hands for God being righteousnesse itselfe must needs punish the
that with a true hart is willing to be taught and to confound also and condemne and leaue without excuse before Gods judgement seat such as will not yeeld to playne and strong reasons drawne out of the word of God but continue obstinate in their false conceits But because the point may be more plaine and manifest it is good to answere some of their objections whereby they would ouerturne this plaine truth Now the grand obiection is because we keep not the same sabboth that the Iewes did but the day is altered therefore they say we must keepe none This is their argument of so great waight but how foolish it shall appeare easily if we examine it a little more narrowly For though we keepe not the selfe same day that they did yet we haue the same commandement authoritie for our day that that they had for theirs Therfore this day that we keepe is called the Lords day in Reuel 1. Where Iohn saith He was in the spirit vpon the Lords day Afore it was called the day of rest because God rested on it from the work of creation but now it is called the Lords day because Christ Jesus instituted it as a speciall memoriall of his resurrection perfecting of the work of our redemption For the Apostles by the authoritie of that spirit which alwaies assisted them in their ministeriall office did alter the day themselues kept ordained it to be kept in all the churches As may appeare 1. Cor. 16. 1. Where he saith The first day of the weeke when yee meet together c. Where the Apostle shewes that the congregations of Christ were wont on the first day of the weeke to meet together for the performance of all holy duties of the number whereof collection for the poore was one because of the manifold persecutions wherwith in the primatiue church they were more afflicted and had neede of continuall reliefe This was the first day of the Iewish weeke our Lords day So also in the Acts. Paul himself kept this day which he spent in preaching till midnight and after administred the sacramēt in which two exercises he cōtinued till the dawning of the day So that the keeping of this day was instituted by God in the ministrie of the Apostles and kept by them and the churches in their time therfore as strongly commands vs as the Iewes and is of no lesse force now then before Then secondly the reason of the chaunge and of our keeping this day is no lesse then of their keeping that day For when the creation of the world was the greatest work that euer was done then the memoriall of that was chiefely to be regarded But now that a greater more excellent work was done namely the redemption of the world it was reason that the greatest work should carry the credit of the day They rested the seauenth day because on that God rested from the work of creation wee this eight day because in it Christ rise againe from the work of our redemption which being a greater work caused a chaunge of the day Sith then the day was not chaūged without good warrant and strong reason that alteration and varying of the day detracts nothing from the truth and force of the commandement And wheras they say that the church may at their pleasure alter it that is not so for ther can neuer be an authority greter then the authority of the Apostles nor a cause greater then the resurrection of Christ and the redemption of the church and therefore neither can the day be chaunged for to make a new day where no such warrant did allow nor no cause occasion it were to take more vpon them then is fit For if the Iewes in former times were bound to keepe it holy hauing onely the creation of the world to think vpon and to remēber by the celebrating of their seauenth day then how much more are we bound to this reuerence and a greater sith besids this benefit of our making we haue a greater of our redeeming by the bloud and death of Christ added vnto it so that any one of the two ought to sanctifie it more rather then to cast it of all together and to be so much the more carefull to giue this day wholy to God by how much he hath shewed a greate mercie to vs so that we should neuer speake or think of this chaunge but we should also call to minde this great benefit which was the cause of it If Adam had cause to spend a day in praysing God for his creation then wee haue greater cause seeth besides that we haue also the redemption to bee thankefull for And if this bee a good argument wee keepe not the selfe same day that the Iewes did therefore the dutie is abollished and wee are bound to keepe none then by the same reason one might conclude thus you see wee haue not the same sacraments for the outward seales that the Iewes had for they had circumcision and they had the pascall Lambe what tell you mee of the consecrate water and of the bread and wine hallowed the Iewes had no such matter sith these signes be altered I think it was but a ceremonie and wee neede not regard baptisme the supper this were no good argument in this case for though the shadowes bee other yet the substance bee the same Christ Iesus is signified by our bread and wine as well as by their Lambe and our baptisme is the sacrament of regeneration as well as their circumcision Therefore wee should not despise them but so much the more bee carefull to prepare our selues for them because the seruice is more easie the promises more lightsome If then it will not hold that we haue no sacraments because the outward seales bee altered then it is as weake a consequence that wee haue no seauenth day to bee sanctified because the day is altered and wee keepe not the same that they did So that no proofe can be gathered from the varying of the daie that the dutie is abolished because the authoritie is as strong the reason as good and the same reason doth not hold in other things Againe they object that to a christian euery day is a sabboth day and therefore wee should not restraine it to one day more then another but the answere to this is that it is most false for God doth not require neither is a christian able to keep euery day a sabboth day so long as they remain on earth indeede in heauen hee shall keepe a continuall sabboth vnto the Lord but now so long as wee liue there is as much difference betwixt the sabboth day and otheir daies as betwixt the consecrate bread wee receiue at the Lords table and the common bread wee receiue at our owne table This is true that euery one must serue God on the sixe daies and all his life long but on the seauenth day wee must not onely serue God
drawne as a beare to the stake let him make account that the preacher will bait him trouble his conscience for comfort hee can looke for none Therfore if we would haue a blessing by the sabboth let vs keepe it cherfullie knowing that God loues a cherfull giuer Secondlie one must labour to doe all the duties of the sabboth those that must bee done before the sermon and those that must be done after let no ordinance scape vndone vse meditation on Gods word and works heareing reading praying singing psalmes conference workes of mercie of euerie thing something so farre as we haue abilitie and opportunitie But if we will performe them scambling lie doe this and leaue that vndone either make no preparation before or no application after either no publique or no priuate then it may bee he shall finde some blessings but the fewer of these hee performeth the fewer blessings he shall haue he that doth the work of God by halfes shall and it is just he should find the comfort and benefit of them by halfes Thirdlie as one must doe all the duties and that with delight cherfullie so he must keepe the whole day he must doe all the duties and also spend all the time in these duties hee must continue from the beginning to the ending As in Psal 92. 2. To declare Gods louing kindnesse in the morning and his truth at night So that the sabboth must bee spent both morning night and all the daie in holie duties One must forbeare worldlie businesse yea worldlie thoughts the whole foure and twentie houres for if one giue his thoughts libertie to run after matters of the world in the night he breakes the sabboth in one part sleepe one may lawfullie but his sleepe must bee sweetned with holie exercises and so sanctified vnto him as in it hee must also keepe an holie rest And heere manie faile that out of the Church wil be talking with their neighbours musing with themselues about earthlie businesses affaires thinke they haue made a good hand if they spend the most part of the daie till after the euening exercises in workes of religion and then they make no question to take their recreation or to goe about their businesses if occation bee But hee that commands to keepe it in the church bids vs keepe it in the house as to heare him and speake to him in publique so to speake to him out of our harts in priuate not to giue our selues leaue to thinke the least thought of any worldlie businesse Now then wee if seeme to make conscience of the sabboth and yet doe want that blessing which we doe looke for let vs looke to our selues we shall see that wee are halting in some one of these either wee keepe the sabboth lumpishlie and heauilie that it seemes as a tedious burden vnto vs or else wee doe some one or two duties leaue the rest vndone or else if we doe all the duties to be done we want heere that we obserue not the whole day but keep some part of it from god to our selues accordinglie as any man comes short in any of these duties so hee commeth short of the fruit of the sabboth But if one labour with joy to doe all the duties of the sabboth the whole day hee shall finde in his owne soule that it is in truth a day of blessing and brings more joy and comfort yea and a greater blessing with it then all the weeke besides And so much for this fourth commandement of the sabboth and the reasons of it The summe of the fifth Commaundement is to shew what duties we owe one to another in respect of their and our place The persons in this commandement are eyther with authoritie eyther priuate eyther further from equalitie as parents and children masters and seruants nearer equalitie as husband and wife publike in Church Commonwealth without authoritie in age gifts Exod. 20. 12. Honour thy father and thy mother c. HEtherto the duties of pietie to God out of the first Table haue bin handled Now follow the commandements of the second table concerning the duties of righteousnes to our neighbours This is the first commandement of the second table vpō which al the rest do depend as in the first table the keeping of all the commaundements following did depend on the keeping of the first commandement of the table so heere if this first commandement be well obserued both of gouernours and inferiours there could be no disorder against any other of the commandements following For all disorders in the other commandements of the second Table doe flow from hence that eyther superiours are negligent in performing their dutie of gouerning or else inferiours are proud and stubborne and refuse to obey their superiours The words contayne a commaundement and the reason of it The commaundement in those words Honour thy father and mother The reason in the words following That thy daies may be long in the land which the Lord thy God giueth thee Because the benefit of obedience is not so great to the superiours which are obeyed as to him that doth for conscience sake obey them they shall not be gainers so much as himselfe for he shall gaine to himselfe a long and happie life Honour To honour is to reuerence in heart and performe all outward duties Father That is all superiours in what place soeuer set aboue thee Thy father This is the first reason whereby God would moue inferiours to obey because he is thy father In that God makes this his reason why the childe should obey his father because he is his father We gather this doctrine That the chiefe motiue to obedience must be Gods ordinance If God haue made him the instrument of thy life and maintenance and haue set him ouer thee thou must for this cause performe all dutie of honour vnto him So in the Prouerbs Honour thy father that begat thee and thy mother that bare thee as if he had said honour thy parents and bee duetifull vnto them not because they be rich or in great place or for any other respect but this because they bee thy parents bee they father and mother how euer rich or poore thou must be duetifull vnto them So the Apostle speaketh to wiues Wiues obey your owne husbands Vsing this as a reason if they be your husbands If God hath set them ouer you as your head and gouernour you must submitte your selues to them for this cause and in obedience to Gods commaundement howsoeuer they be otherwise froward and foolish if they be yours then you must performe your duetie vnto them So for seruants the poynt is not whether hee bee a poore man or rich a simple man and ignorant or wise and discreete but is he a master hath God made him a gouernour then for the time that one is a seruant he stands in the place of Christ in his family and is to be obeyed as if hee
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
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
so farre hee is well content with that which he hath and he that doth not thinke his owne enough for himselfe it is sure hee is couetous after an other mans I but how is it possible that one can bee contented I haue so many wants can see no meanes to supply them how would you haue one contente now and hath not enough maintenance nor cannot tell how to get it Nay if one be a christian he hath enough to maintaine him for hee hath the promise of God not to leaue him nor forsake him and is Gods promise nothing is not his word sufficient assurance of all thinges needefull if God haue bid one be content and giuen him cause to be content why should not he be content is not his truth pawne good enough what is to be beleeued whereupon may one depend if not vpon the word and promise of God For mans life cōsisteth not in the greatnesse of his portion or the multitude of his wealth but in the blessing of god which will make a little goe farre doe more good then a great deale with out it and he that hath this what euer outward wants seeme to be he is well Indeede if the promise were your welth shall not faile and friends shall not forsake you this were no great cause of cōfort here a mā could not but feare when his saftie consisted in the constancie of such vnconstant thinges But if God hath promised to be with vs what should we feare what any creature can doe against vs So Paule speakes of himselfe that he had learnd in all thinges to be content Philip. 4. This is a point of great learning and he is a good scholler in Christs schole that hath gone so farre as that he can like well of Gods doinges whatsoeuer This is a thing that only Gods spirit can teach one to be so well apaide with his owne as that he doe neither enuie at this that an other hath more nor repine and grudge that himselfe hath lesse But if this be such a point of learning howe should man come to it That Paule shewes in 1. Tim. 6. Godlinesse is great gain if he a mā be contēted with that he hath First because it makes man contented with that he hath So farre as any man is godly so farre is he content with his outward estate though hee haue but a little he is not much troubled for he knowes Gods hand is not shortned and if he had nothing he would not be out of heart dismaid because he perswades himselfe Gods blessing can sustaine him as well without means as with means And this was that that made Paule so quiet and setled in all cases For before Godlinesse had calmed his heart hee was as vnquiet as the sea and troubled all the world with his raging and discontendnesse none more boystrous then But so soone as hee grewe godly all these stormes were quieted none more quiet and contented then hee if they imprisoned him if they whipt him if they stond him hunger cold nakednesse what euer came all is one to him it was no great trouble to him he knew all came from God and for his good and therefore he neuer stormd nor tooke on for the matter but possessed his soule in patience and knew how to beare all thinges quietly Therefore whoeuer would be patient let him labour to get godlinesse into his heart many there bee that be willing and will take paines enough to store their purses and their grounds and their houses but fewe there bee that will take paines where it were most behouefull to store there hearts with godlinesse which would bring contentednesse and a sufficiency to for we haue the promise of God that if wee seeke the kingdome of God we shall haue all other things cast vpon vs as a vantage And the cause why God doth restraine vs is not because he wants loue and cannot finde in his heart to bestow them but because they would be ill for vs and we could not them beare he would haue vs bee good within before vve seeke good vvithout and know how to vse riches afore vve haue them to abuse Therefore as vve vvould not be counted theeues and breakers of this commandement so let vs be content to liue at Gods finding and to rest vpon him so good a God that though we haue but a little yet he hath enough and though he giue vs nothing before hande yet hee loues vs before hand and will giue vs comfort in all distresses and these outwarde thinges so farre as we haue neede and can digest Thus much for the inward obedience nowe the outward followes and this is the right vse of our owne and the righteous dealing towards others The right vse of our owne is seene in frugalitie and liberalitie Frugalitie that stands in getting and keeping getting things must be by some faithfull labour in an honest calling and by honest dealing in the calling As Ephes 4. 28. Let him that stole steale no more but labour with his hands that thing that is good To theeuerie which is a breach of this commandement and idlenesse which is a kinde of theft he opposeth labour and the keeping of the commaundement but then he shewes what kinde of labour it must be namely in the thing good in some lawfull and christian calling For many labour all day and all night but that is in dicing and carding and gamning and vnthriftinesse which will neither make them haue an heart to doe good nor abilitie to doe good but brings a curse vpon heart and estate the one is wicked and the other commonly weake as is to be seene in stage players and such like that drawe the people away to vanitie which take paines indeed but is is no profitable paines and therefore it brings no profit eyther to their soule or bodie but brings them an hard heart and a wicked hand and a miserable estate that of all men they are the most prophane and lewde Therefore as a man must not be idle for an idle man cannot be an honest man so this must alwaies be prouided that he labour in an honest and lawful thing else one may toyle and spend his bodie in toyling and be neuer a whit the honester man if he serue not God but serue his lust and filthie flesh Esau could take paines and that eagerly till he was almost dead with labour but it was in hunting in following his foolish sport in this he would spend himselfe for he saith I am almost dead and he was so faint that he would sell his birth right for a messe of pottage to refresh him all this while he was as bad as idle because he was ill occupied and and this was a cursed labour For God would haue one labour in such a calling as should humble his flesh and pull downe and tame his pride and make him fit for death and as would bring some encrease vnto his outward estate and
that which is false concerning themselues Now it follows concerning others and that is either publique or priuate Publike first when the magistrate or iudge passeth a false sentence in any cause that comes to be hard before them This is a most heauie sinne and is as much as in them is to make God a lyar for he stands in the place and is his substitute and vicegerent here one earth nowe then for him to beare men in hand that that iudgement which he giues is the iudgement of God that sets him there when yet hee knowes it is false and corrupt this is euen to draw God to be the author of a lye so much as he can And this is not only a wrong against Gods owne Maiestie and the place wherein God hath set him but it is an iniurie to the person thus condemned in that he brings a blotte vnto his name and makes him ill accounted of and that wrongfully and depriues him also commonly of some commoditie and benefit that by right did pertaine vnto him So for lawyers to speake in an ill cause for their fee though the cause be neuer so bad yet let the fee be good and you shall haue one or other likely will pollish his tongue and whet his wit and sharpen his face to couer a foule matter with a many faire words and make that good in vttering which in doing was altogether wicked this is commonly counted wit and he a wise man that knowes howe to gloze thus and set a good face and good colours vpon a cause but it is in truth a lying and a publike slaunder and that branded with a curse for in Is 5. The Lord said cursed be he that speakes good of euill and euill of good And so long as a man will set himselfe to stand for an euill thing his conscience will excuse him of two foule breaches of Gods law that he hath hindered iustice and furthered vnrighteousnesse to the vtmost of his power But here be some sorry shifts Alasse I speake as I thinke I take the cause to be good I must stand for my client But I pray you what is the cause that you haue so ill eyes and such a simple capacitie to perceiue the vniustnesse of the cause that are so quicke witted to inuent clokes for the vniustice Why cannot your witte see one as well as the other How comes it about that other men of farre lesse skill in law and wit by nature after to or three of your bouts can soone see the double dealing how hollow matters are and yet the fairest side is put outward to But you cannot fee what is the cause of this blindnesse is it not because the gift blinds the eyes of the wise is not that which wanted in the goodnesse of the cause supplied in the greatnesse of the fee and that is the cause you cannot see But suppose this were true and grant that you were as you say ignorant of the matter is it not a foule shame to be vētrous to speake so much in a matter before you know whether it be good or not to come in the face of the world and pawne your credit for a cause that you neuer tried nor examined nor searcht into it to see whether it were right or wrong Iob would not doe so but those causes that he knew he would enquire and search out the matter and not open his mouth to speake before he had prepared what and vpon what good ground to speake in the defence of anyone This will not serue the turne when one hath abused his place and abused his hearers and abused himselfe by maintaining wickednesse to say alas I knew it not it is foolish and shamefull this for owne to venture and hazard his soule and his name and then beare himself in hād that this will salue all because he knew it not as if ignorance vvere a plaster good enough to heale the vvounds he hath made in his conscience and credit But why had not hee knovvne that it vvas a sin to be ignorant vvise men should vvorke by knovvledge It is a most notorious fault vvhen one vvillingly and vvittingly stands in defence of an euill cause but is a fault to rashly and vnaduisedly to slip into it Further also false vvitnesses doe publikely offende against this commandement as in nisi prius and such like cases When one vvill come before the Iudges and giue a false and lying testimonie This is often spoken against in the Prouerbs a false vvitnes shall not escape these be most pestilent and hurtfull vipers these sting and doe mischeefe on euerie side these peruert the iurers delude the iudge doe vvrong to the cause and are hurtfull on euery side put all out of order and turne all vpside downe by their falshoode this therefore shal be first and greatest in the punishment because they haue beene first and greatest in the sin And this God abhorres vvhen men be so audatious and so iniurious as publikely to sin against God and to chose rather to please men in sinning thē please God in a good cause When the false loue or feare of man shall doe more with them to make them sin then the feare and loue of God can preuaile to keepe them from sinning All these doe publikely offende Nowe priuate offence false and that is either in vniust accusing or vniust defending That vniust accusing priuatly is called slaundering and backebiting vvhē one vvil speake euill of his neighbour that is free from that euill This backebiting is a greate breach of this commandement and the backbiter offends in an high degree And the fault is so much the vvorse because it alwaies hurts three at once this blow alwaies makes three vvounds at one time he wounds the soule of him to whom he tels the false tale for as we shall heare after the receiuer is in a great fault therefore he hath one deadly blow The second stroake lights on the name and reputation of the partie thus slandered backebitten for his name hath a scarre in the account of the hearer The last and worst and greatest blowe hee giues his owne soule vvhen he infects it vvith slaunder and makes his conscience guiltie of a lie These three mortall vvoundes this lying tongue like a percing sword makes at one time Indeede he scapes best who is falsely slaundered for he being innocent God will heale his name and bring forth his but the other two wounds are more daungerous because they light vpon the soule and more harde to bee cured because they are altogether sin Therefore it stands euery man vpon that he raise vp no vniust report against any man Now the best way to keepe himselfe against slaundering is to make a couenant with his owne foule and to vow in himsele not to speake often of others mēs faults for he that giues his tonge liberty to be busied about this subiect it cannot be auoyded but that he shall slip to farre
disposition also in himselfe for Prouerbs 17. 4. The wicked giueth heede to false lips and a lyar hearkens to the naughtie tongue Here the holy Ghost noteth a tale-receiuer with two wofull brands he cals him a wicked person and a lyar to that is glad to here false tales of other men he is a naughtie person himselfe and he himselfe hath a false and a lying heart for if he had not hee would neuer intertaine and approue and hearken vnto lies and in the Psalm 15. The holy Ghost sets down this as a differeÌ„ce betwixt an hipocrite that is hollow-hearted and a true and sounde saint of God that an vpright man will not receiue a false report of his neighbour Many bad men that haue no goodnes in them will not for their owne credit sake and to saue their honestie as we say inuent slaunders and be the first makers and brochers of lyes But if some vilde and impudent person will but come buzze in their eares some odde tale against professors they will streight imbrace it it goes for a warrant tell it as confidently as if nothing could be more sure and are as glad of it as if it were some verie gainefull and profitable thing vnto them this man now though he will carrie the name of honest man is a wicked person and if the holy Ghost speakes true a lyer So in Reuel 22. he saith that without are all those that make and loues lies There he notes two kinds of lyars that must both goe to hell There be two broods as it were two litters of these moÌ„strous lyars Some be so shamlesse and so gracelesse and so impudent and the diuell hath taken so farre possessioÌ„ in their hearts as they delight to be coyning lies and busie their heads in inuenting and beginning slaunders Others be not so rude and so grosse as that they will be the authors of a lye but if an other man will bring it to them they will not stande to entertaine it and approue it It shall haue there good wordes and liking So the Pharises and high priests would not themselues come before Pilate and forsweare themselues and beare false witnesse against our Sauiour their faces were not so hardned yet they had not so farre cast of all feare of men and regard of their owne estimatioÌ„ But if they could meet with on that had so bold a face so wicked a mind if they could get him for loue or monie by hiring and intreating or flattering they were very well content and reioyced they had found men so fit for their purpose that would father a lye in the face of the world and they be abetters of it to So Ahab and Iesabel would not so much debase themselues as to sweare falsely against Naboth but if they could get any lewd fellows that would become periurd for the matter they would not refuse the offer but tooke the aduantage against Naboth to put him to death This serues to confute such as haue open eares and will let in any lie that comes from the tale bearers mouth and giue it harbour to and if occation serue sette it forth againe and rehearse it to others vpon so bare a proofe making noe other triall of it But come to them and tell them of it why would you speake so false a thinge to difâ—ame your brother this is the answere presently why I did not bring it vp I am not the first that spoake it I hearde it t was tolde me and I had reason to beleeue it and I thought it to be true Did you heare it did you beleeue it vpon the bare hearing then you shewe what you are such an one of whom Salomon speakes A foole beleeueth euerie thing First euerie ill thing for so it must be vnderstood else of all men they are most hard of beleefe Tell him of that will doe him good that will saue his soule and helpe him against his sinne he will not beleeue it one must keepe such a stirre in perswading and bring reason vpon reason and neuer the neere you can by no meanes perswade him but bring foolish ware to a foole such as hurts his owne soule and his brothers name and dishonours God and makes himselfe a lyar this is fit for him this bargaine is made without many words he is verie easily brought to credit such matters and why because he is a wicked foole lyes are a bait for a foole and laye these in his way and hee is taken without doubting For as the spirit of God is a spirit of truth and those that haue it it leads them into all truth and they are easily brought to giue eare to the truth so the diuell is a lying spirit he is the father of lies those that he possesseth he will make theÌ„ beleeue euerie lye And therefore this excuse will not hold out I was tolde so and how can I tell but it is true it may be it is so and it may be it is not so if the ground of your beliefe be no stronger it is a foolish beleefe Verie nature will conuince such persons of want of charitie for would any man be content that an other should take euery flying report and vncertaine rumor that went about the countrie concerning him and giue credit to it and such credit as he would thinke ill and speake ill of him vpon this alone foundation would one thinke he had wrong you should haue tried out the matter before you had beene caried away with it you should haue searched whether it were so or no talked and conferd with those that could tell you the certaintie of it afore you had so farre trusted it as to rehearse it and report it your selfe Why is an other bound to deale so with you and is it not your dutie to doe so to others Must not we doe as we would be done by and haue that care of an others name and credit that we desire an other should haue of ours Therefore this is plainely iniurious and wrongfull dealing and those that haue this way falne must repent for it and aske pardon Secondly hence we learne to driue away such as be such reporters of other mens dealings such tale-tellers as the holy ghost speaked As the North winde driues away raine so doth an angrie countenance a slaundering tongue When the aire is thick the clouds looke blacke and there is a shew as if they fill the countrie with raine the North winde it riseth and purgeth the ayre makes the coast cleere and dispels the clouds and all vanisheth so must a wise man beare such grauitie in his face as that he may blow away flattring slanderers wheÌ„ they come full fraught with lies he must dispell them by his verie lookes and not suffer them to vnload their naughtie and lying stuffe in his eares Therefore if the master perceiue any of his seruants to delight in secret telling tales in whispering against others and bringing newes to
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