help concoction Physick is to be applied something must be given from without to comfort and help nature So we must conceive in teaching every one hath not thos enatural parts which are sufficient nor is every mans supernaturally and extraordinarily inspired and qualified by God but must have teaching and instruction by the ministrie of man from without every man must not look to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taught immediatly of God but must in ordinary course have a teacher which doth not adde any thing to the soul but minister to it and help it as Physick doth not adde to nature but ministers to it to comfort and strengthen it though indeed they that are instructed by men may be said to be taught of God as they are said to be healed of any infirmity by him which are cured by Physick And in this we say that the natural light workes which is lume n naturale and that lumen infusum is supplied and holpen by the teacher of whom we are to conceive that he is not the giver of infused light but the minister that supplies matter as oyle whereby the light burns which he doth partly by making things plain by similitudes and examples and sometimes by Antithesis And not onely so but being able to see how every conclusion depends upon the premises and how the medium ought to be disposed with the subject and praedicate in every proposition is able in the same course whereby he learnt to shew others how to bring things into method and order In which two things 1. by making dark things known and discerned Secondly by a perspicuous disposing and ordering of things confused teaching cheifly consists and by these the light is holpen whether it be naturally or supernaturally given This being premised we will come to mutual duties or qualities of teacher and hearer 1. The first is they must be perswaded as Saint James saith That every good gift is from above and cometh down from the father of lights and therefore that this light of knowledge cannot be had but desuper from above as John Baptist told his schollers A man can receive nothing except it be given him from heaven Neither knowledge nor any good thing els can be had but from God and therefore we must be thus perswaded That all the light we can have is from Gods light as the Psalmist hath it in thy light we shall see light we have no light of our own but as the Apostle speaks God who commanded the light to shine out of darknes hath shined in 〈◊〉 hearts to give the light of knowledge and by this light being supernatural we shall be able to see further into mysteries then by the natural 1. The first means to attain to this light is by prayer To pray to God as the Apostle directs to enlighten the eyes of our understanding King David by praying to God to be his teacher attained to this praestantiam rationis scientiae this excellency in skill and knowledge that he professed himselfto have more understanding then all his teachers 2. Another means to come to this light is to attend to the word and statutes of God which as the psalmist saith giveth light to the eyes Hereby he professeth that he got understanding they were a light to his path And not onely to him that was a man after Gods own heart but to them also that were naturally ignorant they gave light and understanding to the simple We finde this true by experience for since the light of the Gospl came and was received into the world learning and knowledge did never so flourish either among the Grecians or Romans as it hath done in the christian Church The greatest lights that ever were in the world for all learning divine and humane have been christian Bishops and the truth is there is no excellent thing worthy to be known to be found in any Heathen Authors but the same or something more excellent may be had from the word of God 3. The third means is to follow the Apostles counsel Awake thou that sleepest and arise from the dead and Christ shall give thee light And what this sleeping is the same Apostle tells us in another place it is high time to awake out of sleep that is out of sinne If we mean to have this light we must forsake our evil wayes And indeed as the Book of wisdom speaks in malevolo intellectu sapientia 〈◊〉 habitabit wisdom will not enter nor dwell in a malicious soule Sinne must be removed This makes the difference between us and the fathers of the primitives times for albeit we have more means of knowledge then they yet they being holy men had this light more plentifully bestowed upon them then we have and far exceeded the wisest and learnedest among us Having thus shewen the mutual duties that concern both Teacher and Scholar for attaining of knowledge we are to proceed to that first duty of instruction already mentioned as it concerns the Teacher alone and the manner how he must instruct which may be gathered out of Solomons words Have I not written to thee three times so the vulgar Latine reads in counsels and knowledge that I might make them know the certainty of the words of truth Where we see he made all known to them that is by reading to them and not onely so but also did write the same for them and that not once but often and not onely declared unto them what they must learn but counselled them also that is gave direction how to profit by hearing and reading so that the Teacher must both read to his scholers and write and give counsail and direction how to learn More particularly in his manner of teaching three things are to be observed 1. Facilitas to explain and make easie to them what he delivers Thus our Saviour that his doctrine might be better understood taught by parables And being thus prepared that as Saint Augustine saith Magister sit intus our master is within us we shall heare a voice behinde us as the prophet speakes saying this is the way walke in it when ye turne to the right hand and 〈◊〉 ye turne to the left This being done we shall know that it is not the teachers labour alone his building and watching is in vain his teaching without this lumen infusum is to no purpose and that the schollers study except God gives a blessing availes nothing and with his blessing dabit in somno he will give it in sleep In the first place therefore as we said before we must pray and that instantly that he will vouchsafe this lumen infusum that he will enlighten us 1. Our Saviour taught by parables which practise had been 〈◊〉 from Balaams and Moses time shewing things above sense by sensible things 2. Methodus order we see when Christ was to make it plain
means 4. Observe the rules for getting and using of riches CHAP. X. page 488 Rules to be observed 1. in just getting 1. By Donation 2. By Industry 3. By Contracts wherein must be considered 1. The need we have of the thing sold. 2. The use Three degrees of a just price 1. Pium. 2. Moderatum 3. Rigidum 2. In just using wherein are rules 1. Concerning our selves 1. For preserving our estate 2. For laying it out 2. Concerning others giving 1. to God from whom we receive all 2. to the poor Rules for the measure and manner of giving Motives to stir us up to give to the poor Of procuring the keeping of this Commandment by others The Exposition of the Ninth Commandment CHAP. I. Page 493 The words expounded What is mean tby Non respondebis in the Original Addition 34. about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What is meant by witnesse Four witnesses 1. God 2. The Conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by Proximum Neighbour The coherence and dependance of this Commandment The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common-wealth 4. Of private persons CHAP. II. Page 498 The necessity of a good name The sin forbidden in general Wherein 1. The root of it 2. The suppuration or rankling of it 〈◊〉 by false surmises and suspitions 3. The fitting of the soyl by readinesse to hear false reports 4. The watering of the soyl by busying our selves in other ones affairs CHAP. III. Page 501 The outward act of which two branches 1. False words 2. Idle and vain words Of false speaking in general this is two fold 1. In judgement 2. Out of judgement In judgement by false witnesse Of lyes in general Six persons in every judgement who may be guilty of false witnessing 1. The Judge 1. By cherishing Law suits 2. By deferring justice 3. If his judgement be 1. usurped 2. rash 3. perverse 2. The Register by making false records 3. The Accuser 1. by accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The Witnesse 1. by not declaring all the truth when he is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections CHAP. IIII. Page 507 Of false witnessing out of judgement Four things to which the tongue may do harme The branches of this kinde of false witnessing 1. Contumelious speaking 2. Taunting 3. Backbiting which is 1. By words 2. By letters 3. By deeds 4. In all these a may be false witnesse though he speak the truth CHAP. V. Page 509 Of reproof or fraternal correption the vertue opposite to flattery Of flattery which is 1. In things uncertain 2. In things certain and those either good or evil Of boasting and vaunting a mans self and its extream CHAP. VI. Page 512 Of a rash lie an officious lye a merry lye Four cases wherein a man seems to speak contrary to the truth but doth not Of Mendacium Facti the real lye by 〈◊〉 CHAP. VII Page 514 The second general branch of the sin forbidden viz. Vain speech Three ends of speech 1. Edification 2. Profit 3. Grace and delight Of the means whereby this Commandment may be kept Of suspition Rules about it 1. For the manner The Exposition of the Tenth Commandment CHAP. I. Page 521 Reasons against the dividing of this Commandment into two The dependance of it The scope and end of it CHAP. II. Page 523 The thing prohibited Concupiscence which is two fold 1. Arising from our selves 2. From the spirit of God The first is either 1. from nature or 2. from corruption of nature Corrupt desires of two sorts 1. vain and foolish 2. hurtful or noisome The danger of being given up to a mans own lusts CHAP. III. Page 525 How a man comes to be given up to his own desires Thoughts of two sorts 1. Ascending from our own hearts 2. Injected by the Devil The manner how we come to be infected Six degrees in sin 1. The receiving of the seed 2. The retaining of it 3. The conception 4. The forming of the parts 5. The quickning 6. The travel or birth CHAP. IV. Page 528 The wayes whereby a man is tempted of his own lust 1. There is a bait 2. A hook The same wayes used by the Devil and the World The affirmative part of this precept Renewing the heart and minde The necessity of this Renovation The meanes of Renovation A Table of the Supplements or Additions Wherein the sence of the Author is cleered in some places where it was obscure or doubtful and some things are handled more fully which were omitted or but briefly touched c. Introduct CHAP. XIII 1. Concerning points cleer and controverted p 52 2. Of peoples submitting to the judgement of the Church p 55 3. Of the Churches power to interpret the Scriptures p 57 CHAP. XIV 4. That the Moral Law is an essential part of the Gospel or second Covenant p 58 CHAP. XVII 5. About mans ability to keep the Law of Christ by his Grace p 71 Com. 1. CHAP. I. 6. That the 4 fundamental articles of all Religion are implyed in the four first Precepts p 88 CHAP. III. 7. Of the force of Church Customs p 95 CHAP. IIII. 8. About the distinction of inward and outward worship p 100 CHAP. VII 9. Concerning the evidence of faith and freedom of assent p 111 10. Concerning the nature of Faith p 115 CHAP. VIII 11. Of the seat of faith p 121 Com. 2. CHAP. I. 12. That the making of Images was absolutely forbidden the Jews and in that respect that the precept was partly positive and reached onely to them p 193 13. Whether all voluntary and free worship be forbidden under the name of will-worship p 194 CHAP. III. 14. Of S. Chrysostomes Liturgie p 202 15. Of the second Councel of Nice p 203 CHAP. IV. 16. How preaching is a part of Gods worship p 205 17. About the Eucharist whether it may be called a Sacrifice p 207 CHAP. V. 18. Concerning customs and traditions of the Church p 210 19. Of Images for memories sake p 214 Com. 3. CHAP. I. 20. What is litterally meant by taking Gods Name in vain p 231 CHAP. IV. 21. Concerning the nature of a vow p 250 Com. 4. CHAP. II. 22 The Jewish sabbath ceremonial the Lords day unchangeable p. 263 23 Of ceremonies p. 265 CHAP. III. 24 The whole doctrine of the Sabbath and Lords day largly handled in seven conclusions p. 268 CHAP. IIII. 25 That moral reasons are sometimes given of ceremonial precepts p. 279 CHAP. IX 26 Of adorning Churches p. 299 27 Of
lest at the quitting them from the outward they have neither the inward nor the outward but be like the sons of Belial that is be under no yoke nor government at all 9. The very Heathen could see an aptnesse and disposition in their children to vice and we may perceive their inclinations and propensity to prophane and scurrilous jeasts Therefore we are to take the advantage of their dispositions betimes and to imploy and exercise them in things that are good to which if they be well ordered they will be as apt as to bad For no doubt but if children can say of themselves Bald-head to Elisha they may be easily taught to say Hosanna to Christ. 10. That time is ever to be taken which fitteth any thing best but the time of youth is most fit to learn in respect of the docibility of it They are like to a new Mortar which savoureth most of that spice which is first beaten in it and to a new vessell that retaines the sent of the first Liquor which was put into it Quo semel est imbuta recens servabit 〈◊〉 Testa diu As also in respect that this age is free from those cares and passions which the world infuseth into men of elder age as ambition malice adultery covetousnesse and the like which have been great remoras and impediments in matters of religion to those of riper yeares So much for the time when now for the manner how children are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will teach or catechize you saith David in this text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Although an argument from the name proveth little yet it explaineth well the English and the Latine follow well the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seemeth also to be proportioned from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to iterate or to doe any thing the second time or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth first acuere to whet or sharpen to make it the fitter to enter And 2. repetere to goe over and over the same thing as we use to doe with our knives upon a whetstone And in both these are contained the duties both of Catechist and Catichized Of the first by making his doctrine the easier to enter by giving it such an edg by a perspicuous method as that children may not onely understand but carry away also what he delivereth to them of the later by often going over that which he is taught as a knife doth a whetstone and to repeate and iterate it till he have made it his own So that we see that in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to resound is included an iteration from which word we have our Eccho in English 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is indeed to sound the last syllable and such sounders happily there are enough but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sound the whole after one againe And such is the repetition which is required of the right and true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 young catechised Christians and those places are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that give the whole verse or word againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catechism is the doctrine of Godlinesse or Religion first declared by the Catechiser to learners of which afterwards account is given by the learners to their instructer And it is thus distinguished from Preaching 1. Preaching is a dilating of one Member or point of Religion into a just Treatise Catechising is a contracting of the whole body of Religion into an 〈◊〉 or Summe 2. Preaching is applyed for the capacity of all sorts of people old and young Catechising is appointed onely for the younger sort and those which are ignorant 3. In Preaching there 's no repetition required from the Auditors In Catechising an accompt or repetition is to be exacted from the Catechised Now upon these differences 3 things are to be considered or 3. queres are to be made 1. By what warrant Abridgments or Summes are made 2. What we have to warrant teaching of children by way of Catechising 3. Upon what grounds answers are to be made by the Catechised 1. The warrant for the first we have from Christ himselfe who in his answer to the Lawyer reduced the whole Law under two heads The love of God and our neighbour 2. Againe our Saviour catechising Nicodemus made an Epitome or Abridgment of the Gospel under one head Sic Deus dilexit Mundum So God loved the world that he gave 〈◊〉 onely begotten Son that whosoever beleeved on him might not perish but have everlasting life 3. Solomon also in his booke of the Preacher reduceth the whole duty of man into two heads 1 feare God 2 and keep his commandments 4. Saint Paul in his speech to the Elders of Ephesus draweth the principles of Religion to these two 〈◊〉 and Repentance Repentance towards God and faith towards our Lord Jesus Christ. And in another place Repentance from dead works and faith towards God 5. The 〈◊〉 are of opinion that teaching by way of Summe is meant by Saint Paul when he speaketh of the forme of sound words and of That form of Doctrine and the proportion or analogy of faith 6. Lastly 〈◊〉 we know have their 〈◊〉 Lawyers their 〈◊〉 Philosophers Isagoges and therefore Divines may have their Epitomes If we demand a reason hereof our Saviour sheweth us one that we may be able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have a dependance or be able to referre all our readings and hearings to certain principall head thereby to enclose or limit our study And the Rabbins say that the 2 heads to which Christ reduced the Law and the Prophets were 〈◊〉 legis an hedg of the Law containing the heads of the generall doctrine lest we should wander in infinito campo in too large a field and so waver Clemens calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basis a foundation or groundplot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a first or rough draught of a Picture And as these abridgments are for our shorter so for our more easy attayning to the knowledg of that which may 〈◊〉 us to salvation And such were the sermons of the Apostles when they baptized so many hundreds in one day Concerning which it is well aid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanks be to our blessed God who hath made necessary doctrines compendious and doctrines which are not compendious not so necessary But here we must take with us a double Proviso 1. That we remain before Gods judgement seat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inexcusable if we seek not his knowledge being made easy by a short compendium 2. We must grow in grace and in the knowledge of Christ And we must not be ever hildren but men in understanding And after we have heard the word of truth so compe diously delivered we must trust and beleeve in it being the Gospel of our salvation We are not
a passage to the Corinthians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I may catechize others We finde three eminent persons noted to us in Scripture that were catechumeni catechized The first was Theophilus of whom Saint Luke testifieth It seemed good to me saith he to write to thee in order that thou mightest know the certainty of those things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning which thou wert catechized or instructed The second was Apollos of whom also Saint Luke gives this commendation that he was mighty in the Scriptures and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this man was catechized or instructed in the way of the Lord. The third was Timothy of whom saint Paul testifies that he had known the the Scriptures from a childe And in one place mention is made both of the Catechist and Catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. After the Apostles times the first Catechist of any fame was the Evangelist Mark in Alexandria after him Pantenus then Clemens Origen Cyril of Jerusalem Gregory Nyssen Athanasius Fulgentius S. Augustine and others And that there were catechumeni in the Church in all ages may appear by the canons of diverse Councels Hegesippus converted from Judaism to Christianity in his Ecclesiasticall story reports that this work of catechizing wrought so great effect that there was no known commonwealth inhabited in that part of the world but within fourty years after our saviours passion 〈◊〉 superstition was shaken in it by Catechizing So that Julian the Apostata the greatest enemy that ever Christians had found no speedier way to root out Christian religion then by suppressing Christian schools and places of catechizing and if he had not been as a Cloud that soon passeth away it might have been feared that in a short time he had overshadowed true Religion 1 And when Catechizing was left off in the Church it soon became darkned and over-spread with ignorance The Papists therefore acknowledge that all the advantage which the protestants have gotten of them hath come by this exercise and it is to be feared that if ever thy get ground of us it will be by their more exact and frequent Catechizing then ours 3. Concerning the third quaere The reasons why this custome of catechizing by way of question and answer hath ever been continued seem to be these 1 Because of the account every one must give Our Saviour tells it us reddes rationem we must render an accompt And every man will will be most wary in that for which he must be accomptable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Because we are all young and old to give an accompt of our faith Be ready saith Saint Peter alwayes to give answer to every one that asketh you a reason of the hope that is in you a solid reason not a phanatique opinion And by this we shall be the better fitted to these four necessary duties 1 of examining the doctrine we heare 2 Of examining our selves before we heare the word and receive the sacrements 3 Of admonishing our brethren which we cannot doe unlesse we be fitted with knowledge 4 Of adhering to the truth Because being children we doe imbibere errcres ergo exuendi sunt et induendaveritas we drink in errours which must be shaken of and our loynes must be girt with truth The Heathen man adviseth us that in all our actions we propound to our selves Cui bono What good will arise by that we goe about In this certainly the fruit is great diverse wayes 1 It will be acceptable to God to spend our hours in his service 2 We shall learn hereby to know God and his son Jesus Christ. Whom to know is life eternal 3 It will procure length of happy dayes in this life 4 Lastly the fruit of it is holines and the end everlasting life Now 〈◊〉 the fruit is so great we are to take especial care that the hours we spend in this exercise be not lost and so we be deprived of the fruit For as in natural Philosophy it is held a great absurdity ut aliquid frustra fiat that any thing be done in vain or to no purpose and in morall ut sit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that there be a vain and fruitlesse desire so in divinity much more S. Paul useth it as an argument to the corinthians to prove the resurrection that if there should be none then both his preaching and their faith were in vain And in another place he did so forecast his manner of the conversion of the gentiles ne forte currat in vanum lest he might run in vain Therefore as the same Apostle desired the Corinthians not to receive the grace of God in vain so are we to be careful that we heare nothing in vain lest we be like those in Jeremy that let the bellows blow and the lead consume in the fire and the founder melt in vain upon which place saith the glosse that all pains and labour which is taken with such people is in vain and lost But the word of God cannot be in vain in three respects 1 In respect of it self 2 In respect of the Catechist 3 In respect of the Catechized 1 In respect of it self it cannot be in vain For God himself maintaineth the contrary As the rain cometh down saith he by the Prophet and the snow from heaven and returneth not thither but watereth the earth and maketh it bring forth and budd that it may give seed to the sower and bread to the eater So shall the word be that goeth forth out of my mouth it shall not return to me void but it shall accomplish that which I please and it shall prosper in the thing whereto I send it 2 Nor can it be in vain in respect of the Catechizer or him that delivereth it I have laboured in vain saith the Prophet I have spent my strength for nought and in 〈◊〉 yet surely mark that my judgement is with the Lord and my work with my God The paines which the Catechizer takes is not in vain because God seeing he hath done his part will accept of his endeavours though his 〈◊〉 reject and 〈◊〉 them And if the son of peace be there 〈◊〉 peace shall rest upon him if not redibit ad vos it shall returne to you again saith Christ to his disciples And the Apostle most plainly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are unto God a sweet savour of Christ in them that are saved and in them that perish Therefore we ought to be very carefull how we behave our selves in hearing 3 Lastly it cannot be in vain to the Catechized If we come to heare with a good intent the spirit of God takes order that the word shall be profitable and fruitful like good seed sowed in good ground And to this purpose it is that Saint Gregory saith Cum verbiboni auditores 〈◊〉 pro reficiendis eis majora
untruthes in it whereof two are in one Section 1. That the Virgin Mary was sister to Moses and 2. That Abraham was the son of Lazarus the Begger neither of them being contemporary by many hundreds of years 3. Their Doctrine is carnal and foolish placing happinesse in pleasure taken in things visible and sensible and hath many fond relations as that Mahomet being in heaven did see not onely Gods face but felt his hand and that they were seventy times colder then ice And that the Angels have bodies and heads and one of them seven thousand heads That the Devils are circumcised and therefore have bodies That the stars are nothing else but candles in a round glasse hanging down by chains and the 〈◊〉 foolish and absurd doctrines are contained in the book of their religion 4. His promises are meerly carnal too fit for none but Heliogabalus such are those of his paradise and honours with the lusts of the flesh And his precepts are licentious giving indulgence to perjury and swearing to revenge and murder accounting it an impioùs thing non ulcisci injuriam not to revenge an injury Their practise confirmes their permission of Polygamy for every man may have four wives and more Concubines They favour Adulterie for no Adulterer is condemned without four witnesses For the sin against nature and coupling with Beasts they have a toleration nay they which offend most this way are reputed the holiest And for spoiling and robbing of others in via Dei as they call it in the way of God we see by experience that it is so common with them that it is dangerous travailing in those countreys except there be an hundred or two hundred in a company 5. Mahomets Miracles are set down but without witnesse or possibility of truth As that he being a childe and driving cattel for that was his profession the Angel Gabriel took a lump of blood out of his heart and closed it again This lump he affirmed to be the original sin in man but Anatomists say that there is no such blood in the heart Another as grosse as this is That he being with one his of kinsmen abroad in a cleare moon-shine night his Cousin requested him to cause the Moon to come down and to divide it self and that the one half of it might come into his kinsmans sleeve and the other into the other sleeve and come whole again out of his breast and then ascend again which it did But it is a great wonder that the Astronomers at that time missed her not from heaven seeing they have noted the very least Eclypse but indeed it was a private miracle between them two and a man of mean understanding would conceive it impossible that so great a body should come into a little pair of sleeves 6. The means of propagating his Religion was unnatural and cruel that is by the sword for God as he affirms delivered a sword to him to compell and force men that otherwise would not be perswaded to adhere to his Religion 7. Lastly this Religion and Christianity increased not the same way for Christianity was propagated by being killed Turcisme by killing Christianity by Truth the other by perjury Christianity by the word of God the other by the policy of men hath increased to that growth and height it is And therefore as we said of the two former so here this Religion is false and to be consemned CHAP. XI Of Christian religion The truth thereof in general proved 1. By the antiquity of it out of the Heathen authors themselves 2. By the continuance and preservation of it 3. By the certainty 4 By the end it leads to viz. to God it gives all honour to him Deprives man of all Other reasons It restraines carnal liberty allowed by false Religions reaches to the heart It contains mysteries above mans capacity Teaches contempt of the world requires spiritual worship Confirmed by miracles beyond exception Prophecies THe last and true Religion is Christianity which being in the last of the four points propounded in the beginning That the Scriptures of the old and new Testament being Gods word whether our religion be truely grounded upon it Saint Peter saith concerning this religion we have a more sure word of prophecy c. that is we are certain and assured that the Scriptures are true and so were they from whom we received them And though there be but a small portion of them immediately from God yet the rest which were delivered by the Ministery of Man were inspired into them that left them to us by the spirit of God and therefore we must hold them as infallible truthes And that the Scriptures and Christianity are so is to be proved by four arguments 1. from the antiquity of them 2. from the continuance and preservation of them 3. from the certainty of them 4. From the end whereto they tend for we are to 〈◊〉 both the word of God and Christian religion in all the arguments subsequent except some few 1. Touching the Antiquity we say that seeing that a man is to come to God by some way or means and that as we have seen religion is the onely way it must necessarily follow that this way is as ancient as man himself else man should have been sometime without a way to come to his Creator if at any time he had been without religion and so consequently have been frustrate of the end of his creation For religio est copula relationis religion is the 〈◊〉 of relation between God and Man the Creator and the Creature 2. Tertullian saith quod primum id verum that which is first is true and this maxime holdeth as well in Religion as in other things For the Philosophers say Prima entia sunt maxime vera the first essence are most real and true Because that as the ttuth is an affection of that that is so falsehood is an affection of that which is not for falsehood cannot consistere in suo sed in alieno consist in any thing which is its own but from another Therefore falsehood must be after truth But the Christians religion is in some sort included in that which the Jews had before Christ so that 〈◊〉 Law may be called the Old Gospel and the Gospel the new Law In the Law is Evangelium absconditum the Gospel under a vail in the Gospel is Lex revelata the revealed Law So that the Jews agreed with us till the coming of Christ and then left us As for the Heathen Religion part of their stories which are the records thereof is fabulous and part true 1. That part which is fabulous began with their gods and their original further then that they cannot go And Homer and Orpheus write not of them till after the Trojan war and lived after the time of Moses above eight hundred yeers and almost three thousand yeers after the Chronology of the Bible began which is testified
So much for the Preparation THE EXPOSITION OF THE First Commandement CHAP. I. Of the Preface to the Decalogue Two things required in a Lawgiver 1. Wisdom 2. Authority Both appear here Gods authority declared 1. By his name Jehovah which implyes 1. that being himself and that all other things come from him 2. His absolute dominion over all the creatures From which flow two attributes 1. His Eternity 2. His veracity or truth 2. By his jurisdiction thy God by creation and by covenant 3. By a late benefit Their deliverance out of Egypt How all this belongs to us THe Lord spake c. From the second to the eighteenth verse of this Chapter the words which inded are the body of the Law contain in them two things 1. The Stile I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage 2. The Charge Thou 〈◊〉 have no other gods before me c. To the perfect enabling of every Law-giver to make Laws is required 1. Wisdom 2. Authority 1. For the wisdom of God it appears in the Laws themselves Moses justifieth it and challengeth all the Nations of the earth to match them What Nation saith he is there so great that hath statutes and judgements so righteous as all this Law And the wisdom of a Law is best seen in the equity of it But a little before to shew more plainly his wisdom he tels them that it was their wisdom to keep them for the Nations which should see that they were kept would presently conclude and say Surely this Nation is a wise and understanding people which they would never do if they had not conceived wisdom in the framing of them So that certainly we must needs confesse with the Prophet that it came from the Lord who is wonderfull in counsel 2. For his Authority which is rerum agendarum telum it is plainly demonstrated by God himself in the second verse and manifested by the deliverance of the Israelites out of Egypt by strong hand In every Edict and Law proclaimed the beginning is with the stile of the Prince intimating thereby his Prerogative Royal to make Laws and to publish and see them obeyed And therefore his authority is annexed as to the Law in general so to those particular Laws which have a reason annexed As to the second For I the Lord thy God am a jealous God c. To the third For the Lord will not hold him guiltlesse c. To the fourth For in six dayes the Lord made Heaven and Earth c. and it is the Sabbath of the Lord. Now if it be true that men expect no reason to perswade them to lay hold of a benefit then there needs none to make them observe the Law because it is a benefit for the Psalmist so accounts it He hath not dealt so with any Nation neither have the Heathen knowledge of his Laws Yet it pleased God to adde his reason from his own person though indeed profit be a sufficient Orator And thus doth God in divers places as Levit. 21. 8. 12. 15. 23. As also S. Paul mentioneth it for the New Testament As I live saith the Lord every knee shall bow to me and every tongue shall confesse to God which words are taken out of the Prophet In this stile or authority are three points according to the titles 1. Of name Jehovah Thy God which brought thee c. the last benefit they had received out of Egypt 2. Of jurisdiction Jehovah Thy God which brought thee c. the last benefit they had received out of Egypt 3. Of benefit Jehovah Thy God which brought thee c. the last benefit they had received out of Egypt And such Prefaces do earthly Princes use in their writings 1. Of Name as Caius Caesar. 2. Of jurisdiction Imperator 3. Of the last benefit Caesar Germanicus for conquering Germany the last triumph obscuring the former 1. For the title of his Name it is I Jehovah not I am Jehovah which argueth 1. His Nature 2. His Power 1. That it is the name of his Nature it cannot be denied They shall know saith the Psalmist that thou whose name is Jehovah art onely the most highest over all the Earth Concerning the word Jehovah which is Tetragrammaton consisting of four letters much hath been written and many speculations have been gathered from it As namely that there are three distinct letters according to the number of persons in the Trinity and of these three the first signifieth power the proper adjunct of the Father the second wisdom and knowledge proper to the Son and the third love the proper adjunct of the Holy Ghost And that the second letter is doubled to denote the two natures of the second Person But this may be sufficient for us that it is a name from being or a name of existence and that he is of himself and from none 〈◊〉 but that all things are through and from him Omnia beneficio illius ipse beneficio nullius Bern. And as it 〈◊〉 his being of himself so his absolute dominion and power over all and therefore we translate it Lord following the Septuagint who render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. And as there is no exception in his title as to be commanded of or by any other All earthly Princes derive their power from him as his Delegates by commission As our Prince hath in his title Dei gratia Angliae By the grace of God King of England c. and is ab aliq from another viz. from God Onely God rules without commission from any but is within and of himself a supream head commandeth simply and absolutely hath no dependance upon any other either of being or power but all things depend on him as their essence powers or faculties and operations This the Prophet sheweth forcibly that streams proceed from him to every creature which being stopped they perish When thou hidest thy face saith he they are troubled when thou takest away their breath they dye and are turned again to their dust And in the next verse he saith that he is the onely breath of the world his breath giveth life When thou lettest thy breath go forth they shall be made Now if we did conceive that any man in the world had our life at such an advantage that with his very countenance he could make or destroy us certainly we would be marvellously cautelous to offend him and very obsequious to please and observe him Yet such is our dependance upon God The word Jehovah as it hath these two significations so hath it two consectaries that follow thereupon in Scripture 1. The eternity of God 2. The truth of God in giving a being to his promises by his performance of them 1. For his Eternity he calleth himself I am Say I am Ero hath sent thee unto them and howsoever there
as none can be partakers of true happinesse by his own guidance or conduct as other creatures attain in some sort and therefor the heathen confesse with us that there is a maime and a main defect in mans nature But we our selves were the cause of it as appears by the History of the Bible namely by dealing with the tree in being our own choosers And therefore this choosing of ours this making Laws to our selves must be left we must leave and submit our selves to the will and choyce of a superiour nature that knoweth what is best for us 2. Of the second the reason is evident that seeing a God we are to have we ought in all reason to desire a true God No man would willingly erre even they that bend themselves to deceive others cannot endure to be deceived themselves And no man desires to think that to be which is not nor that not to be which is The reason of the third is That there be sundry things that a man cannot have but he must have them alone without partner or competitor Of which number a master is one And God is our Master he is pleased to call himself so And our Saviour saith Nemo potest duobus Dominis servire no man can serve two masters the service to a master must be to him a lone else not And the prophet in the person of God faith I will 〈◊〉 thee unto me for ever and the Apostle I have espoused you unto one husband that is Christ now a husband also comes within the number and is to be had alone and the condition of having God is like to that of a husband one and a lone or not at all 4. Another reason may be added The joyning of God with any other thing must needs be much to his dishonour and derogation for he 〈◊〉 the most transcendent nature in the world 〈◊〉 no inferiour thing but being joyned with him doth much abase him and he will endure no dishonour his honour he is very jealous of and thereof his worship must be kept pure without intermingling it with the worship of any other for if any thing of a nobler nature be joyned with some thing of a viler substance the nobler nature is thereby adulterated and corrupted therefor Gods worship must be pure and not mixt or sophisticated CHAP. VI. In the 1. proposition of having a God is included 1. Knowledge of God wherein 1. The excellency 2. the necessity 3. how it is attained The contrary forbidden is 1. Ignorance 2. light knowledge What we are to know of God Impediments of knowledge to be remooved Rules of direction to be followed For the 1. consideration of the proposition S. Pavl saith that an Idol is nothing we know it and that ther is no other God but one And therefore it may seem strange that in respect that Idols nor ought elie be Gods he should command us to haue no other Gods We say though a man take armes against his Prince yet he is his Prince still and he hath no other and this having is onely true inrespect of the superiour yet the rebellious subject hath him not for his Prince or atleast will not have him because he accompts him not his Prince the like is between God and us He is our God and his law is lex ferrea it will hold us and have us whether we will or no. Yet in regard we rebel against him and endeauor to exempt our selves from his service and obedience in breaking his laws we have him not for our God It is the course of the holy Ghost to use this phrase They had Baal and Ashteroth not that they were Gods but that they in their accounts had them for Gods 2. Again as the Philosopher a thing is said to be had when it is known to be had for if a man have 〈◊〉 under his ground and knows not of it he hath it not Besides a man cannot be properly said to have that which he makes no account of as if he have rushes or cobwebs in his house and caring not for them he cannot be said to have them Therefore a man cannot be said to have that which he knoweth not of or knowing he hath them regards them not And so he that will be said to have God must both know and regard him and this is that which is meant by having a God It hath been formerly said that the spritual worship and having of God was the end and scope of this commandment The worship of the spirit is divided as the soul. The principall parts of the soul as God himself makes them are two 1. Reason or understanding called the spirit in a strict sence and sometimes the soul or mind 2. Affection or will called the heart Now as we know the parts of the minde so we must know that these parts have their order Vires annimae sunt ordinatae the powers of the soul are set in order saith the Philospher and the order is first to know then to regard and love that we know for 〈◊〉 〈◊〉 and Saint Austine saith Invisa 〈◊〉 cupere ignota nequaquam we may desire things we have not seen but never those things that we have never heard of Therefore as they say well If two things be to be done in order whereof the second depends upon the first if the first be taken away the second can not be fulfilled So if we be ignorant of God we shall never desire or Love him and so we shall not have him at all God must first be known then Loved 1. Knowledge lieth in the understanding part The minde 2. Love is in the affection The heart 1. Cocerning knowledge the obect thereof is God and he cannot be known a priori therfore we must seek to know him a posteriori and that must be either by his Attributes ascribed to him in his word or by his effects and works His Attributes 〈◊〉 ten Exod. 34. 6. 7 Majesty Truth Vnchangeablenesse Will Justice Mercy Knowledge Power Vbiquity Eternity other things are attributed to God in scripture but they may be reduced to some of these as love patience c. may be referred to mercy anger or wrath to Justice c. Of these Justice and mercy are the two principal and concerne us most the other eight have influance upon these two parts to make them the fitter objects of our faith fear love and hope c. To work upon our knowledge or faith apprehending 1. Gods Justice 2. his mercy and beleeving them both if you adde the other attributes to his Justice 1. that he is infinite in majesty 2. infallible in his truth 3. without change c. and they make his Justice more perfect and consequently more fearfull In the second place adde the same also to his mercy that he which loveth us is 1. A King of eternal majestie and life 2. Infallible 3. Unchangable and the rest it makes his mercy more
this would make us to number our days and lavbor to spend our time well therefore Moses prayed that God would teach men to number their dayes that they might apply their hearts to wisdom 2. Terror Judicii the terrour of Gods jndgement after death and what account we are able to give when as the Apostle speake We shall appear before the judgement seat of God which judgement seat cannot but be terrible 1. If we consider the Authority of the Judge from whose sentence there lies no appeale it is sententia definitiva a definitive sentence 2. In regard of his wisdom and knowledge of all our offences Omnia nuda all things are naked in his sight neither will he leave any of our acts indiscussed I know your manifold transgressions saith God And he judgeth not as man for man looketh on the outward appearance but God looketh on the heart He searcheth all hearts and understandeth all the immaginations of the thoughs 3. In respect of his omnipotency He is God of all power and might power belongs to him saith the Psalmist If he whet his glittering sword and his hand take hold on judgement he will render vengeance to his enemies At his reproofe all the pillars of the earth tremble saith Job 4. In regard of his justice He hateth all workers of iniquity ther 's no corrupting of this judge Riches profit not in the day of wrath but he will do that which is just he will reward every man according to his works 5. In consideration of the fearfull signes which will go before this judgement which will be so strange and terrible that as the Prophet speaks All the inhabitants of the world shall tremble when the day of the Lord shall come Our Saviour describes them in the Gospel And Saint Gregory saith vltima tribulatio multis tribulationibus pervenitur et per crebra mala quae perveniunt judicantur mala perpeta quae sequantur there are many tribulations which precede the last and by those foregoing we may conceive of them which are to come 6. Lastly in regard of the accsers God himself and Christ will be both Judge and witnesse I will be a swift witnes saith God The Angels Devils our own Consciences our works for they will follow us The Creatures which we have abused and the wounds of Christ caused by our sinnes 3. The third Consideration is Terror poenarum the terrour of punishments which is commonly divided into Poena sensus Poena Damni the pain of sense and losse The pain and grief we have in that we feel or in that we forgo 1. In that we feel Christs fan is in his hand and he will thorowly purrge his floor and gather his wheat into his garner but will burne up the chaff with unquenchable fire The grievousnesse of these pains we shall finde if we consider particularly what they are 1. The sharpnes of them there shall be fire And as in this particular so in the rest we may truly say that the least of hell pains are greater then all the pains of this world put together this fire shall far exceed that in the fornace heated seven times at the command of Nebuchadnezzar It is a lake burning with fire and brimstone 2. There shall be darknesse worse then that of Egypt Job calls it a land of darknesse were the light is as darknesse Saint Gregory saith Ignis infernalis concremationem habet lumen non habet flanima illa comburit sed tenebras non expellit The fire of hell hath burning but no light the flame of it burns but expells no darknes 3. There shall be noisome stench And so much the materialls of this fire may intimate to us wich is brimstone as bad a smell as may be besides as the bodies of the Godly shall be a sweet smelling Savour so shall the bodies of the wicked yeild and send forth a noisome stench 4 There shall be hunger and thirst never to be satisfied For the first our Saviour denounceth this judgement upon the wicked wo unto you that are ful for ye shal hunger for the other the rich man mentioned by our Saviour found the want of as much water as would lie upon the tip of Lazarus finger And for them both the Prophet saith My servants shall eat but ye shall be hungry and my servants shall drink but ye shall be thirsty 5. If you adde the company which the wicked shall enjoy notwithstanding there shall be many other miseries it will make the Paena sensus full enough to cause fear in us And they be the Divills which torment them and the wicked tormented whose the cruelty and ghastly looks of the first sort and the howlinglamentations and gnashings of teeth of the other will make disconsolate enough their sense of hearing For Paena damni this instead of much may be said That as it is the chiefest good of man and the height of his felicity to enjoy the infinite goodnes of God and his beatificall vision so is it his greatest misery to be deprived of it And though the wicked and reprobate love not God nor desire to be united to him in respect to do him honour yet desire they to be in heaven in regard it would be to their profit to enjoy eternal happines The last consideration of the pains of hell which is not the least and hath reference both to poena sensus Damni is the eternity of their misery for as they shall never enjoy the comfortable presence of Allmighty God so shall they never be freed from their miserable torments And that this shall be eternal we may see by the words of our Saviour taken out of Esay where their worm dieth not and the fire is not quenched And no doubt our Saviour repeated it not five several times in one Chapter but to confirm the truth of it against all that should gainsay it The signes of fear are these 1. The first signe of fear is If we give credit to that which is taught by them that have authority and knowledge for timor est credulus as the heathen man said fear is credulous or easy of belief and if we be not desirous to busie our selves in questions and frivolous distinctions for this questioning of what we hear is a signe we fear it not but do as they did and said to Moses Goe thou neer and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak to thee and we will do it and hear it 2. The next is diligence negligence is an ill signe Qui timent Dominum nihil negligunt fear is very diligent Jacob being in fear of his brother could not rest all night but was either praying to God or sending messengers to his brother or ordering his family 3.
may be made manifest among you He that said Fiat lux let there be light and it was made could have as easily said Sit veritas let there be truth let there be plenty of truth and it should have been so but he hath given the reason why he suffereth errour that they may be tryed that seek after the truth Another reason of this is that forasmuch as God hath magnified his word and truth above all things and that it is the chiefest thing and that he maketh most account of he would therefore have it diligently to be sought by us that we should shew our conformity to him in the estimation of it and magnifie it above all things For the necessity of it much need not be spoken it hath been partly handled already but because truth and true religion is a way as S. Peter calls it and that way must bring us to the right end then it follows that of necessity we are to finde it The spirit of truth is to guide us and therefore it is requisite we finde him If we finde it not we cannot come to our end Eunti in via aliquis trit terminus but error immensus est if a man keep the way he shall at length come to an end of his journey but errour hath no end therefore the way must be found The thing commanded is Religion and true Religion veri nominis Religio which our Saviour under the name of the kingdom of heaven compareth to a pearl and him that sought after it to Merchant that seeking after many found one pearl of inestimable price and value and when he had found it sold all that he had and bought it In which we may consider his desire which is branched out into three acts 1. Quaesivit 2. Invenit 3. Emit He sought found and bought 1. In regard of the manifold errours and falshoods in the world Investigation is most necessary that is an earnest study and applying of the minde to finde out truth among many errours contrary to the custome of this age where no man desires to seek but in that Religion wherein a man is born in that he will grow up and in that he will dye and imagine that he hath found the pearl without seeking and so when our studies ripen we onely stick to some mens institutions Moses seemeth to be of another minde and not onely exhorteth but commandeth the Israelites to enquire into all antiquities and in all parts and ends of the world whether there were any Religion so true as theirs No man then ought to suppose he hath found the truth before he hath sought it and a promise there is of finding if we seek The promise of the calling of the Gentiles that God would be found of them that sought him not is no rule for us in this case but as we must enquire so we must examine all truths There are many counterfeit pearls a man must be able to distinguish before he sell all to buy a pearl Hereditary Religion Religion upon offence taken Religion upon a sudden these three at this time possesse the most of mankinde 1. Either because they will be of the minde of Auxentius In hac fide natus sum in hac item moriar and in this case Religion findeth us and not we it 2. Or because I have received some indignity in one Religion I will be of another or because we have sustained some losse or had some crosse by our Religion therefore we will go over seas and there we will seck and finde the pearl and are able to defend it to be so 3. There is religio repentina a sudden religion This is a stumbling upon Religion without study by some that seek to revelations and prefer fancies before ordinary means whereas God hath given ordinary means we must have time and study and means to finde it for in other cases and without these there 's no promise nor warrant from God that we shall light upon it But if any shall say we have found it before we sought it as God saith of a people I was found of them that sought me not we must adde with the Apostle Omnia probate there is an examination answerable to seeking they that have it must either seek it or examine it and not make examination of the truth in Religion a matter of death as the Turks do Seek therefore we must and in seeking the Fathers give many rules but especially two rules must be observed 1. The first our Saviour gives quaerite primū It must be sought before all other things and in the first place because the seeking of it will it all things else Seek the Lord saith the Prophet while he may be found and call upon him while he is neer S. Paul saith All seek their own not the things which are Jesus Christs But if we give primum to our own and not when we seek for Christs God will not be neer but leaves us 2. The second is given by Moses If thou seek the Lord thy God with all thy heart and with all thy soul thou shalt finde him God saith by the Prophet Ye shall seek me and finde me when ye shall search for me with all your heart We must seek with tears as Mary did the body of Christ John 20. 15. we must seek for the truth as Solomon saith men must do for wisdom how is that as men seek for silver or hid treasures and as the Prophet if ye will enquire enquire that is enquire indeed But if either we primum quaerere grandia if we first seek great things for 〈◊〉 selves and religion after or seek and not seek by seeking coldly 〈◊〉 seeking his fathers asses and the woman seeking her groat will prove to be with more care then ours for religion such seekers will never finde 3. The third is As we must seek for the truth if we have it not and when we have it examine it so when we have it we must acquiescere we must rest in it The use of religion serves us instead of a girdle to 〈◊〉 our loyns that is truth must be applyed as close to our souls as a girdle to our reins For the negative part what is here forbidden may be reduced to these two heads 1. One extream opposite to true religion is 〈◊〉 the excesse when we give honour either cui non oportet to whom it is not due or quantum non oportet or more then is due the first is commonly called Idolatry the other superstition 2. Another extream is parum the defect when we do not give honour cui oportet to whom it is due or not quantum oportet not so much as is due The first is called prophanenesse which usually ends in Atheisme the other is non-acquiescence or not resting in religion when men seek out novelties and receive the truth 〈◊〉 in part and this
alone can search the heart therefore he delights in it and requires our obedience to be coram facie mea as in his sight Therefore it is that the Wise man counselleth a man to keep his heart with all diligence He gives a double reason for it is the principal member and therefore gives God the chief glory and further it is the fountain of all our actions by none of which is God honoured if they come from a corrupt fountain nay they are so far from being accepted that they are abominable and therefore according to the disposition of the heart life or death proceeds if we worship God with a right heart then we shall reap life if that be unsound death eternall follows And therefore necessitas incumbit we had need to keep that member right For all those glorious duties before spoken of if they want integrity or a good heart they are so far from Gods acceptation that they become abomination For if we believe our faith must come from the heart if we love it must be not in word but in truth which comes from the heart Our obedience also must proceed from the heart To conclude this whatsoever we do we must do it heartily as to the Lord and not to men That which is here commanded is called virtus integritatis by the Fathers inward soundnesse against hollownesse and sincerity against mixture And they ground it upon Gods charge to Abraham when he made the covenant of Circumcision Ambula coram me what that is God explained in the next words esto integer walk before me and be upright or perfect without hypocrisie It is commonly joyned in Scripture with another word Job was an upright and just man the words signifie properly straight and sound upright and pure in another place and an honest and good heart in another The nature of the word integer is taken from timber it must be straight without and sound within straight that it be not crooked coram facie humana and sound that it be not hollow coram facie divina before God Therefore the Ark was overlaid with gold without and within and in this respect it was that the Psalmist distinguished the Church the Kings daughter from other Kings daughters her outward beauty might be parraleld but she was all glorious within It is the inward beauty which is required chiefly That which is forbidden is hypocrisie Our Saviour taxed it in the Pharisees by telling them they had a care to make clean the outside of the cup and platter but had no regard to that which was intus within This is the sin of seven woes more then we read that any other sin had Of which S. Chrysostome saith Pharisaeorum justitia erat in ostentatione operis non in rectitudine intentionis the righteousnesse of the Pharisees consisted in ostentation of their works not in the uprightnesse of their intents The other extream is that the Prophet taxes in Ephraim whom he calld a silly dove without heart this is simplicity without wisdom when there is as our Saviour intimates Columba sine serpente the dove without the serpent Of such speaks Solomon when he saith that a fool uttereth all his minde he poures out his spirit without any manner of wisdom and discretion before every man our integrity therefore must be preserved with wisdom 1. The way to keep our selves in this integrity First Seneca's councel to Lucillus who desired this vertue was when he took any thing in hand to imagine that Cato Scipio or some other of the ancient Romans renowned for vertue stood before him But it is a better way for us to do as the Psalmist did to set God alwayes before our eyes conceiving and that truely that whatsoever we do is in his presence If that will not work with us then to set God not absolutely but as he will sit when the secrets of all hearts shall be disclosed at the day of judgment The day as the Apostle speaks when God shall judge the secrets of all men for as the Preacher saith God shall bring every work into judgement with every secret thing 2. Another motive and that a forceable one to perswade us will be that God requires an exact and sincere service of us to himself because he commandeth singlenesse of heart from servants to their Masters even with fear and trembling If this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eye-service will not be allowed by God as current towards men much lesse will he allow it to himself 3. Lastly if we consider the integrity of Christs heart to us of whom we read that it was pierced and that he spent his very heart blood for us if we consider that it will stir us up to have a reciprocal heart to him and say with S. Bernard juste cor nostrum vindicat qui cor suum pro nostro dedit he may justly challenge our hearts that gave his for ours When he had offered his hands feet and other members for us yet thought it not sufficient but gave his heart for us also It is not our tongue hands or feet that can requite it our hearts will be too little if we give them also up to him 1. And we shall know whether our hearts be upright or no first by the Heathen mans rule Nil conscire sibi nulla pallescere culpa hic murns 〈◊〉 us 〈◊〉 A sound heart is like a wall of brasse and is so full of courage that it can say with the Apostle 〈◊〉 perminimum est ut a vobis judicer it is a very small thing that I should be judged by you It is the soundnesse of the heart that will make it bold if we be not 〈◊〉 mali to our selves that we know no evil in our selves This made John Baptists heart to be above King Herodes power the want of it made Peter afraid at a silly Damsels speech charging him to be of Christs company 2. Another mark like to this is if we be firm and upright under the crosse If afflictions alter us not for troubles and crosses will dishonour the integrity of our hearts Look how we stand affected in them if firm then no doubt but we are right If we can say with King Hezekiah Remember O Lord how I have walked before thee in truth and with a perfect heart this upheld him when he was sick even unto death but e contra if the heart be not sound then in any crosse it melts within us like wax as the Psalmist speaks Psalm 22. 14. 3. If we derest sin in our selves and punish it no lesse in our selves then others Judah at the first in the case of Thamar cried Bring her away let her be burnt but upon further consideration when it came to be his own case there was a sudden alteration she was more righteous then I. This is much like that the Heathen man
to the 1000 generation the threatning extends onely to the third and fourth The object of his mercy such as love him Our love must be manifested by keeping his Commandments How they must be kept The benefit they will keep and preserve us THe Commination or Punishment we see in the Psalm Thou hast rebuked the proud that are cursed which do erre from thy Commandements The Curse In this last part which is the Promise of Reward the Apostle tells us that exceeding great and precious promises are given to us whereby we are partakers of the divine nature Under this promise of mercy are contained all the benefits and blessings of God all other promises are included in this this is the fountain of all the rest if we partake of his mercy we shall want nothing that 's good for us The commination was like the smoking upon mount Sinai terrible and dreadfull this like the dew descending upon mount Sion brings blessing and everlasting life blessed and comfortable This promise is mercy for under this name he propoundeth the reward Now God hath a reward for evilas well as for good For the first Samuel tells Saul Because thou hast rejected the word of the Lord therefore the Lord hath rejected thee There was his reward for evill And for the last a cup of cold water given out of a pious and charitable intent hath also its reward A reward of good And it is well worth the noting under what word and by what name this Reward is promised which is under the name of mercy for without it we were in an 〈◊〉 case even the best of us they that doe his work best We are unprofitable servants all we can do is not worth so much as thanks so that he promiseth meerly in mercy and though his visitation be in justice yet his reward is gratuita ex misericordia non merito free without any respect but his own mercy not our merit merces ex 〈◊〉 non ex merito and therefore not to be pleaded in any court of justice There 's nothing ascribed to our merit Sowe saith God by the Prophet to your selves in righteousnesse reap not in justice but in mercy So the Apostle Henceforth there is laid up for me a crown of righteousnesse which the Lord the righteous judge shall give me He 〈◊〉 it to be of Gods gift It is Gods mercy then and in this one thing are comprehended all rewards privative and positive His mercy is great towards us in delivering our soules from the nethermost hell And it is of his mercy that we are not consumed All rivers flow from this It is fundatrix nostra it layes our foundation of happines in blessings preventing as also in blessings following And it is Coronatrix nostra for he crowneth us with loving kindnes and tender mercies He could have said in this as in the Commination visitans visiting the Prophet David prayed for no more Behold and visit this vine And old Zachary took it for a great blessing that God had visited his people But God is so good to us that he thinks it not enough It is justice onely that is a visitation an act intermitted 1. His mercy is a continual work to shew that there 's no intermission in his work of mercy but he continues every day doing good to us which is the first degree of it 2. The second degree of it is that the stripes of his justice are but 3. or 4. which in it self is mercy his justice is restrained to the fourth generation but his mercy is a thousand fold it is extended to the thousandth generation so that the proportion of his mercy exceeds that of his justice 250. times to shew that his delight is more in exercising the works of mercy then of justice his mercy rejoyceth or triumpheth over judgement The one being Opus proprium his own work the other Opus alienum a worke that is strange to him He wil save Sodome if but ten righteous men may be found in it and Jerusalem for one Davids sake Nay he bids them run through that City and if they can finde but one just man in it he will save it But to whom is this mercy promised even to them that love God and to none other And this love must have some proportion with Gods love It must be regulated by his Now the manner of Gods love is set forth to us under the name of jealousy And he makes it no little part of punishment when he withdraws his jealousy from a people Therefore this mercy is promised to them that are jealous for him He is jealous for us we should be jealous for him We should say with Elias 〈◊〉 zelatus sum I have been very jealous for the Lord zelantes potius quam amantes Our zeal for him should even consume us with the kingly Prophet Now there is a fained and a true love and therefore the Apostle directs us to it which is the true and gives a mark of it Not in word but in deed and truth what the deed is to be we finde by our Saviours speech If ye love me keep my Commandments even the same which God speaks here The affection of this love is seen by the effects God lets us see his mercy by the effects of it which is faciens by performing it So must our love be discovered by keeping his Law Saint Ambrose saith est zelus ad vitam et est zelus ad mortem ad vitam zelus est divina praecepta servare et amore nominis ejus custodire mandata There is a zeal to life and a zeal to death that to life is when we observe Gods laws and for the loue of his name keep his Commandments A true keeper is he which preserveth things carefully which are committed to his charge God needs not our keeping as we do need his he is able to keep himselfe but our love must be shewed in keeping 1. mandata his Commandments 2. minimos istos his little ones what we doe to one of them he wil account it as done to himself Mat. 25. 45. And 3. we must esteem them worth the keeping as David did Psal. 119. 10. 72. The office of a keeper is to preserve what is committed to him that it be not lost or cast away or broken but kept sound till his coming that gave it in charge There 's a heavy sentence in the Gospel against the breakers of them They must not be contemned or cast behinde us nor may we lose or forget them we may see Gods judgement against Ahab for the losse of them Now we shall keep them the better if we make a true estimate of them And King David tells us they are worth the having They are more to be desired then gold saith he yea then much fine gold and in
all strife And although God be not so much glorified in this as in the other yet in regard of our necessary use of an oath this hath in a manner taken up the whole Commandment there being little mention of the other Concerning which we must shew first the nature of the duty and then proceed according to the former rules given for expounding the several commandments Concerning the nature of an oath this will appear if we consider 1. The necessity or the causes and grounds of an oath 2. The parts of it 3. How it tends to Gods glory 1. For the first It is expedient and necessary that all strises and controversies should have an end and not be continued which cannot be unlesse the one part of the matter in controversie be confirmed above the other And therefore we finde that before God would proceed to judgement against Sodom he would go down first ut certo cognoscat that he may know the certainty and proceed upon a 〈◊〉 ground Now the best way of proceeding to finde out the truth is by arguments and reasons where they may be had which course Joseph took to know the truth whether his brethren were spies or no by bringing with them their brother Benjamin when they returned for thereby it would certainly appear that they were no spies But when Arguments or reasons are wanting then are we to come to the second cause which is by witnesses a way approved by God himself who appointed that in the mouths of two or three witnesses every truth should be established And because that many times not onely proof by arguments but by witnesses also is wanting there is a necessity of calling God to witnesse which is by an oath So God appointed that in case of jealousie or suspition of a womans honestie by her husband though she were not taken in the deed nor the act could be proved yet she should clear her self by oath and swear she had not defiled her self Now this necessity of appealing to God by an oath as it is sometimes in regard of the action which is hid from others so likewise it is needful in two other cases as when assurance or certainty is to be had De occultis cordium of the secret thoughts and purposes of the heart which canot be known by external proof for who knows the heart saith the Prophet save God alone who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the searcher of the heart and secondly when it is to be concerning things to come for as the Wise man saith who knoweth what shall be No man is omniscient he cannot know the heart nor foresee future contingents In these cases therefore when the fact is hidden or not evident or when the intention of the heart must be made appear or a thing future must be ascertained there can be no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no confirmation but by oath other proofs do here fail and come short And here if the matter of the oath be de facte or relate to what is past it is called Juramentum assertorium an oath of Assertion if it be de futuro of something to come it is called Juramentum promissorium an oath promissory or of promise And in both these when other arguments or testimonies fail there is no other way but to fly to God to make him a witnes and not onely a witnes but a judge and an avenger also if we call him to witnes an untruth for an oath is nothing else but a calling of God to witnes the truth of what we say and to be avenged on us if we speak an untruth or perform not what we say And here in the next place comes to be considered the two parts of an oath according to these two For first 1. God is called as a 〈◊〉 whether the thing be true and 2. he is called forth as an avenger if the thing be false 1. The first is sub Deo teste a contestation or taking God to witnes vsed by God himself As I live saith the Lord and by the fathers and holy men in the old testament who used to say vivit Dominus As the Lord liveth I will do this or that c. 2. The second is sub Deo vindice which is called execration that is the calling of a curse upon themselves if it be not true which they speak And what these curses are we may read in Levit 26. and Deut. 28. Where there are whole catalogues of threatenings of revenge The 〈◊〉 therefore was in the old testament Sic faciat mihi dominus et addat God do so to me and more also if this be not truth c. Let God adde to the first plague the second also This form was vsed by Eli to Samuel God do so to thee and more if thou hide any thing from me Now when one is brought to this that he hath called God to witnes the truth of what he speaks and to be an avenger if he have called him to witnes an untruth then according to to the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath which properly signifies a hedge or inclosure he hath hedged in and inclosed himself with Gods truth and justice to performe it and so he that swears is holden and bound persistere in dicto 〈◊〉 pollicito to persist in his saying and to perform his promise And as an cath is an hedge to him that sweares so to him to whom the oath is made or given it is a satisfying or satisfaction according to the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shebugnah juramentum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shibegnah saturitas which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shabagn saturari to be filled or satisfied because the party to whom one swears ought to be satisfied herewith to which agrees the Latine translation of Saint Hierome pro jure habere that is now that I have put him to an oath I have bound my self as it were by a law to rest therein And thus an oath coms to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an end of controversy And thus we see the causes which make an oath necessary in respect of men but because our necessity is not enough to make it an act good and lawful unlesse God have glory by it therfore we must know in the next place that an oath duely made brings much glory to God 1. For first it is a rule in reason that nihil confirmatur nisi per certius a thing cannot be confirmed but by what is more certain this then brings great honour to God that when all other purposes and demonstrations fail his name is acknowledged to be Turris Fortissima a most strong tower that his testimonie is more certain then all reasons and testimonies of men When we hereby account of it as the wiseman saying The name of the Lord is a strong tower of defence the righteous run to it and are exalted The very
Heathen could say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of all things men set most by their faith much more then is Gods faith and fidelity to be 〈◊〉 wherein we take sanctuary when all other people fail 2. An oath proceeds from faith it argues a great faith in God which is the ground of all honour given to any for in the former part of an oath which is contestation a calling God to witnes we professe with our tongues that God is every where present that we beleeve he is omniscient that he seeth even the secrets of the heart and will lighten all things that are done in secret and in regard of the second part calling God to avenge we professe that we beleeve that he is a just avenger that he will not suffer sinne to go unpunished that he may say mihi vindicta ego retribuam vengeance is mine and I will repay Thus we beleeve that he hath power to punish and to execute vengeance which is a part of his glory and thus we see that an oath brings glory to God in which regard God is content to lend us his name to swear by thereby to make an end of all our controversies Thus we see the nature of an oath with the meaning the parts and end thereof Now according to former method we are to see what is commanded and what is forbidden which is the first rule of of extention formerly mentioned and withall the Homogenea of the same according to the second rule The Affirmative part is that we take up his name to end our quarrels and controversies his name must be a sanctuary to flie to by which we must be acquitted or condemned that whereby we do enclose and hedge in our selves and satisfie the adverse party 1. Herein the first thing commanded is 〈◊〉 to swear this is flatly commanded It is set close to that which was the affirmative part of the second Commandment Thou shalt fear the Lord thy God and searve him and swear by his name But more effectully and vehemently it is required in Esay I live and have sworne by my self that every knee shall bow to me and every tongue shall swear by me therefore God hath not onely taken order that an oath should passe between parties at variance and that upon the oath of the party accused he shal be acquit as Exod. 22 11. which some call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a voluntary oath but also if the party be not willing there shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an oath of imposition an 〈◊〉 shall be laid upon him he shall be made 〈◊〉 to swear punctually and precisely to what is required of him 2 Chron. 6. 22. And if a man hear an oath between parties whereby truth might appear to Gods glory and do not utter it but conceal it it shall be accounted to him for a sin so that we see here Gods will and what he commands that in respect of these great ends of his own glory and mans necessity an oath is a thing subprecepto expressly Commanded in these cases For example the Psalmist saith 〈◊〉 omnes et laetabuntur every one that sweareth by him shall be praised and shall rejoyce And therefore all the Saints of God have part of this commendation in vsing it Besides men we have the example of God and his holy Angels God himself swears I have sworn by my self that because thou hast done this I will surely blesse thee And after God the heavenly spirits for the Angel lifted up his hand and swore by him that liveth for evermore In these two cases already mentioned of Gods glory and mans necessity we have diverse examples 1. First for Gods glory There was a famous oath taken by K. Asa and the people they sware with a loud voice and with shouting and with trumpets and with cornets to seek the God of their fathers The like we read of Nehemiah and the people to keep the Law of God Si quis ea saith Origen quae vidit in proximi sui delicto vel non jndicat vel in testimonium vocatus non quae vera sunt dixerit peccaium quod commisit ille qui celat ipse suscipiet poena remissi revertitur ad conscium if any man doth not either reveal of himself or being called as a witnesse shall not speak the truth of that he knoweth concerning his neighbours offence he which concealeth it takes it upon himself and the punishment for the offence committed turns upon him that knows it As for Gods glory so for mans benefit and necessity as 1. For the publick good As first in the case of a league and confederacies as that between Abraham and Abimelech 2. In a publick conspiracy The men of Israel sware saying None of us shall give his daughter to the Benjamites to wife 3. For receiving or 〈◊〉 nation to nation as in that of 〈◊〉 the Princes and people of Israel with the Gibeonites the breach of which though it were surreptiously gotten yet was severely punished because it was confirmed by an oath 2. Or for reciprocal duties between Prince and people Of the Prince to the people that of 〈◊〉 in the behalf of the young King 〈◊〉 to the people And in the same Chapter of the people for their obedience to 〈◊〉 Of the Subject to the King that of David to King Saul And of the people for preservation of King Davids life And of the people in confirmation of Solomons succession to the Crown 3. Or lastly for the safety and benefit of our neighbour as in case of preservation of life and goods as was that of the Spies with Rahab the Harlot And for just and true dealing in mater of trust as was that of Abrahams servant to his Master And in deciding controversies between man and man for Meum Tuum The very word 〈◊〉 for an oath being derived from Law or right for indeed in case of controversie where each party for his own advantage to maintain that he hath gotten will conceal the truth from the Judge then by the mouths of two or three witnesses shall the matter be established and confirmed more sure it cannot be then by the oaths of such witnesses But though in these cases an oath be allowed by most yet diverse make doubt whether a man may be lawfully enforced to answer upon oath in matters that concern himself which we commonly call the oath ex officio which we called before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an 〈◊〉 of imposition such as that 2. Chronicles 6. 22. The lawfulnesse and necessity of it we shall see the better if we consider the reason whereupon it is grounded namely the removing of evil which ought to be the scope and end of all Courts of justice Interest Rei-publicae saith the Heathen man ut 〈◊〉 tollantur the Common-wealth should take care to cut off Malefactors It being
may think that to be true which is false and then we swear rashly and in vain Or we may know or think that to be false which is so and swear it for true and swear wickedly in vain And these two perjuries 〈◊〉 For in the first case though it be perjury yet it is not wiful As if I sell a horse and swear as I think he is sound yet proves lame In the other it is flat perjury As if I sell a jewel for true and right and swear it to be so though I know it to be a counterfeit stone Such was juramentum Petri S. Peters oath swearing that he knew not Christ a fearful thing it cost many tears before he recovered himself And there is a third perjury when we swear that to be true which we think false yet proves true As I ask a man whether a third person were at such a place at such a time he though he thinks he were not yet for some end swears he was and that proves true which he swears yet is he perjured For in the like case S. Augustine gives the reason Interest quemadmodum verbum procedat ex animo ream 〈◊〉 non facit nisi mens rea regard must be had to the heart whence words proceed the tongue sins not but where the minde sins with it Nor is it safe to swear with a mental reservation That hath not sworn deceitfully saith the Psalmist It is not he that shall dwell in Gods Tabernacle but he that 〈◊〉 the truth from his heart and that hath used no deceit in his tongue The Poets juravi lingua mentem injuratam gero will not serve the turn But the oath of the mouth must agree with the meaning of the heart God will not be mocked Deus sic accipit ut ille qui dat He will make a litteral interpretation of it For as Isidore saith Quacunque arte verborum quis juret Deus tamen qui 〈◊〉 test is est it a hoc accipit sicut ille cui juratur intelligit with what cunning soever of words one swears God who knows mans heart takes the oath as he to whom the oath is made doth understand it 2. And as in the oath of assertion so in that of promise a man may swear falsly too Either when we promise and binde that by oath which we mean not to perform As I borrow money and binde my self by oath to repay such a day and fail because I never meant or intended it Or when we do the like by oath and fail simply As I borrow money and see as well a possibility how I may repay it as a purpose in my self to perform and thereupon swear to repay at a set time in the interim before the day comes such losses befall me that I cannot do that I promised and intended The first of these is perjurium simplex absolutum The other per accidens and not so bad as the former But if one have power to perform his oaths and for self respects upon the change of times and circumstances refuse to perform it as Saul did to the Gibeonites violating the oath which Joshua and the people of Israel had made to them this is wicked and odious to God as we see in the punishment of Sauls posterity though the text saith he did it out of zeal for the house of Israel Nay to swear absolutely to do that which is not in our power is unlawful it is a sin to take such an oath it is a rash oath and if it be taken it bindes to no more then is in our power all such o aths ought to be with an expresse or tacite condition si Deus voluerit if God will and if we live and be able we will do this or that as S. James speaks of bare purposes which ought much more to be in oaths Therefore our care must be to swear truly Ne eloquaris mihi nisi veritatem in nomine Domini saith king Abab to Michaiah Tell me nothing but that which is true in the name of the Lord. And we must imitate Saint Paul in the place before quoted I speak the truth in Christ my conscience bearing me witnes in the holy Ghost we must swear sine dolo malo and not seek to delude an oath by any sinister practise And this for the truth In judgement in discretion saith S. 〈◊〉 that is deliberatly as interpreters distinguish not rashly take time advise before thou swearest Not lightly but upon great necessity Be not rash with thy mouth saith the preacher consider that it is a holy thing thou goest about and that an oath is not bonum per se but bonum quia 〈◊〉 and 〈◊〉 necessarium extra terminos necessitatis is neither necessary nor good as a physicall potion which is to be taken onely when a man needs it and not otherwise We cannot say of swearing the oftner a man performes it the better it is as we may say of a good act but 〈◊〉 defectum when credit failes on the one part and the knowledge of a mans heart on the other part we must not come to swear but as David did to eat the shewbread in case of necessity Therefore neither Davids oath to kil Nabal nor Herods to take John Baptists head were good because there was no necessity in either they were both rash besides the unlawfulnes in the matter This swearing onely in case of necessity is to 〈◊〉 in judgement and is opposite to swearing in vain for it excludes 〈◊〉 finis when no end viz. Gods glory nor mans benefit do require it as also vanitatem cordis when the heart is light and unconstant not fixed and settled 2. Not rashly but reverently Holy and reverend is his name It was Gods charge not to pollute his name to wit by rash or common vse thereof without fear for holy is opposed to common or prophane and therefore when men swear out of anger or grief or other heady affection Gods name is polluted and prophaned And in case of necessity a truth is not to be sworn rashly but in fear and reverence The reason the preacher gives in the verse before named for God is in heaven and thou art on earth therefore be not rash with thy mouth And therefore good order is taken in the publick taking of an oath before a magistrate that neither the rules of judgement nor discretion be transgressed in not admitting any under age or any perjured person to swear and that men swear not but uncovered and the book of God the holy Bible to be toucht or laid before them with an admonition included in the form because of Gods more solemne presence at an oath taking and to stir up an awful deliberation and judgement in what men are to swear In righteousnesse or Justice And this consists for the most part in the promissory oath 1. First it must be in 〈◊〉 for
his writeing as he did of his verbal exposition Therefore hath God ordeyned expositions such as the book Jasher which as some think was a commentary upon the law written for this end to explicate the hard Texts of Scriptures and 〈◊〉 them 2. Another Means to sanctification is the word preached of which the Apostle speaks to the Romans how shall they hear without a preacher and this is one of the ordinary means of faith and so of sanctification The Apostle in that placeq uoteth out of two of the Prophets this text How beautiful are the feet of them that preach the Gospel of peace and bring glad tidings of good things And our Saviour Christ in his prayer before his passion for his Apostles who were to be such preachers saith sanctifie them with thy truth and thy word is truth and by his own practise in preaching he sanctified this means of preaching And the Apostle tells us that the wisdom of God hath appointed by the foolishnesse of preaching to save them that beleeve this way of saving men the wisdom of God hath pitcht upon which is not to be altered but to continue to th end of the world For though reading of the word be a necessary means to sanctification yet are not all men capable to understand what they read The 〈◊〉 Custome therefore of the Church was and so continued in the Apostles times that after the reading the of Law and the Prophets some that were learned in Gods Law and sent by him to that purpose stood up and expounded to the people some text of that which was read We may see this plainly in the book of Nehemiah that after Ezra and others had read in the book of the Law to the people in the congregation they gave the sence and caused them to understand the reading And the Apostle S. James puts the Jews in minde that Moses was preached in the Synagogues on the Sabbath day This practise continued as I said even in the Apostles time For we see in the place before mentioned that the Rulers of the Synagogue at Antioch entreated the Apostles to bestow 〈◊〉 words of exhortation upon them after the reading of the Law and the Prophets The Eunuch no doubt but was a man of as great capacity as many who now adayes take upon them the exposition and preaching both of Law and Gospel yet had not he met with S. Philip he would have been to seek in that place of the Prophet which the Apostle found him reading 3. A third duty is the pondering of that which we have heard read or preached This we read that Mary did who pondered all the 〈◊〉 of Christ in her heart And so did David when he said Oh how I love thy Law it is my 〈◊〉 continually Besides the meditation of the Word that we shall hear read or preached the 92 Psalm which was a Psalm peculiarly made for the Sabbath and was usually sung on that day the two first verses whereof if credit may be given to the Jews traditions came from Adam who used to sing them in Paradise giveth us three further points to consider 1. The first is in the fourth verse which indeed is that which God here expressely urgeth in this Commandment the Consideration of the works of his hands the raising to our selves a Contemplative use of the Creatures that as all the week before we have had a naturall use of them so on this day we should make a spiritual Thou Lord hast made me glad through thy works and I will rejoyce in giving praise for the operation of thy hands 2. A second is in the seventh verse a meditation of the judgements of God when the ungodly are green as the grasse and when all the workers of wickednesse do flourish then shall they be destroyed for ever And this meditation is most necessary to keep men within the bounds of obedience for upon the Consideration of the severe judgements which God inflicts upon Malefactors men are held in as with a bridle from swerving from his Commandments 3. The third is at the tenth and twelfth verses a Meditation of Gods benefits and Mercies or of his mercies towards them that love him as well as his visitations upon their enemies both which may be included in the Hebrew word taking judgements for the genus of them both Such as be planted in the house of the Lord shall flourish in the Courts of the house of our God c. These whether they extend to our own persons or concerne our fathers house or the place wherein we live or the Church round about us every one of these affoord us an object of Meditation And as we see the other Creatures of God as the wilde asses sparrows cranes lilies pismires c. yield matter of Meditation thereby to stir us up to praise the Creator Upon which we may frame an argument a minore ad majus from the lesse to the greater If God have made them thus how much more are we bound to be thankful to him for whom he hath done infinitely more So the Apostle setteth forth Gods judgements to provoke us to repentance and his mercy to move and stir us up to thankfulnesse And thus when we are wearied with prayer and that reading and preaching of the word is ended meditation still remaineth wherein to exercise our selves and in this dutie we may continue the rest of the day and be furnished with matter sufficient to work upon 4. The fourth duty of this day is not to be contented onely with meditating upon these things in our Closets privately but there must be conference also between our selves and others about what we have heard And this is done two manner of waye s. 1. The first is with them that have taught us if we doubt of any thing we are to confer with the Priest The prophet tells us that the Priests lips should keep knowledge and we are to seek the Law at his mouth we read that it was our Saviours practise For it was a custom of old that after the solemnity on the eighth day the last of the feast that the Teachers sate down at the Table and the Auditors standing about them propounded 〈◊〉 and questions that they might be resolved in them And so no doubt was Christ at twelves years old not as an Opposer but in the state of a Learner though he discovered a great guift that way above his years And if points of doctrine fail then others concerning practise are to be resolved such as the souldiers and Publicans put to John and the people to the Apostles Now because there are now adayes no doubts no putting of questions it is a signe that fear of God is utterly extinguisht in mens hearts and if there be any doubts at all they are not propounded with that heart which they did it that said
that are unlearned are ready to wrest Christ was long among his Disciples yet they were to seck in some things And therefore I say as the Prophet in another case they ought not to go out in haste but remain at their studies till by the help of their Guides their own industry and Gods blessing they be able to teach others and have approved themselves workmen that need not to be ashamed rightly dividing the word of truth and then sacri sunto let such in the name of God be ordained and go boldly about the Lords work Now as there must be Schools of learning to fit men for this sacred calling so there ought to be maintenance provided for them for the Apostle saith that as the Priests that served at the Altar lived of the Altar so they that now preach the Gospel should live of the Gospel And this by special ordinance of Christ who hath so appointed and the Apostles reason taken from the maintenance of the Priests that served at the Altar shewes that the same proportion of a tenth part which was paid then to the Levites and Priests under the Law is still due to the Priesthood and Ministery of the Gospel and the Commandement for tythes extends to both besides the Apostle reasoneth that he which labours for others ought to eat the fruit of his labours and be maintained by them who reap the benefit of his labours He proves it from the bruit creatures the mouth of the ox must not be muzled that treadeth out the corn he proves further from men of secular callings whether in time of war or peace The souldier goes not to warfare at his own charge nor doth the husbandman feed his flock or plant or sowe but in hope to reap the fruit of his pains from whence he infers that the spiritual husbandman that soweth spiritual things to others ought to partake of their harvest in temporall things for whose good he labours Now this maintenance if any ask what it is I answer that now as alwayes heretofore from the beginning it consisted of something certain and something free and voluntary The certain maintenance is tythes The voluntary oblations we finde in Nehemiah when they entred into a vow and Covenant to keep the law after their return from captivity that both these were part of that Covenant viz. Tenths and oblations which they bound themselves to pay for the service of Gods house For tythes as the seventh part of our time so at least the tenth part of our increase is due to God Reasons 1. From the annexing of tythes to the Priesthood of Christ typified by Melchizedech to whom Abraham paid tythes after his victory over the kings Gen. 14. 20. This Melchizedech was a type of Christ as the Author to the Hebrews shews for he is a Priest for ever after the order of Melchizedech and from Melchizedechs receiving tythes of Abraham the Apostle infers the excellency of Christs Priesthood above the Levitical both because Abraham himself from whom Levi 〈◊〉 paid him tythes and was blessed by him and because the Levitical Priests that received tythes were subject to death but here a high Priest receives tythes who lives for ever In all which discourse it is supposed and taken for granted that tythes are annexed to Christs Priesthood otherwise the whole reasoning were impertinent and to no purpose Now if they be due to our high Priest who lives for ever no question but the Priests and ministers of the Gospel whom he hath made his Stewards and whom he hath sent as his father sent him ought in his right to receive and to them the people ought to pay their tythes as to Christ to whom they belong for Christ having ordained a maintenance for the Ministers of the Gospel and no other certain maintenance being specified it can be no other then this of tythes 2. Jacobs promise long before the law to give tythes to God of all he possest compared with Abrahams practise before and the Apostles rule that the labourer is worthy of his wages with the perpetual practise of the Church the best expositor of the Law shew this duty to be moral and perpetual 3. The chief and principal reason why God reserved the tenth for himself and gave it to those that served at the Altar is moral and perpetual For he reserved the tenth to himself in signum universalis Dominii as an acknowledgement of that all we have is his and he gave it to the Priests and Levites for their service in the Tabernacle Now God is no lesse Lord of the world now then 〈◊〉 and he hath a service and worship to be performed and maintained still and therefore that proportion which God himself thought 〈◊〉 in his wisdom ought to continue still especially there being nothing in it peculiar to the Jews nor any typical ceremonie in that number which should make it void by the coming of Christ. 4. Lastly by Christs speech to the Scribes and Pharisees about tything mint and cummin and leaving the weightier matters of the Law when he tells them The first ought to be done and the other not left undone And the Apostles rule that he which is taught in the word must communicate unto him that teacheth him in all good things it may appear it was not Christs intent to abrogate tythes or the Apostles meaning to abridge the Ministers maintenance but that at least a tenth should be paid As I said before of the time of publick worship that it is probable the seventh day was appointed by God from the beginning by ageneral positive Law obliging all mankinde and that the day was altered by the Apostles herein authorized by Christ so likewise I say concerning tythes it is the more probable opinion that God appointed this proportion for himself from the beginning that as by observing the day so by paying the tenth all men might acknowledge God to be Creatour and Lord of all and whatsoever they enjoy is his free gift and therefore this precept not being given onely to the Jews and the reason of the Command being moral and perpetual and no abrogation of it made by Christ or his Apostles but ratl es many things found in the new Testament which seem to confirm it is of force still and obligeth all Christians under the Gospel we finde it not onely practised before by the Patriarchs but some reliques of it among the Heathen The Greeks Carthaginians and Romanes gave the tenth to Apollo to Hercules to Jupiter c. The like Theophanus reports of the Egyptians and Herodotus of the Persians Plutarch of others which practise came no doubt from the universal tradition derived from the beginning not wholly obliterated though much corrupted as all divine institutions which were positive and not meerly flowing from the light of nature were among them For as was said before of the time so it
peace they seem to take away all differences though the cause be just and necessary as if we must be at peace with the wicked 4 Lastly he must deliver that he speaks with authority gravity and modesty knowing that the word is not his own but the everlasting truth of God 2. The next point after doctrine is exhortation And in this there is a common 〈◊〉 that teachers are impatient of their hearers amendment if they tell them of their 〈◊〉 twice and they amend not they give over whereas the Apostles counsel is to exhort with al long-suffering and doctrine They are to convince the judgment 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with doctrine and then with long-suffering to expect their conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waiting if God at any time will give them repentance 3. They must first arguere prove the fault and then redarguere reprove the person not as the common fashion is first reprove and then prove Now in 〈◊〉 of the persons to be reproved these rules are to be observed 1. If the person be onely drawn into a fault by infirmity then to reprove in meeknesse and humility Galat. 6. 1. 2. If it be done in contempt then to rebuke him as the Apostle directs with all authority 3. If he be slow of nature then to rebuke him sharply and roundly 4. If he sin openly if a publick sault be commited then rebuke him openly that others may fear 4. For disproving or confuting the adversary in w ch there are 4 ends to be aimed at 1. To convince him and so stop his mouth if it may be 2. If that cannot be done yet to confound him and make him ashamed 3. If not that yet that he may condemn himself his conscience may tel him that he is an errour 4. If yet he persist then however his folly will be manifest to all men by reproving him hereby others may be warned to take heedof him The Application of all this may be gathered from what we finde in Ezekiel and Zacharie against the evil shepherds whose properties are by them described opposite to those which S. Paul requireth in a true shepherd and from all of them we may gather how a good Pastor ought to apply himself to the several necessities of his flock of which some are infirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak spirited these must be comforted some are broken hearted and these he must binde up some he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 weak persons novices that have not 〈◊〉 overcome their corruptions these must be upholden and borne withall some are depulsi strayed away which are either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unruly men and these must be admonished that they may hear of it or such as are led away into heresies and 〈◊〉 and these must be sought out and reclaimed 5. The next point is concerning his conversation with other men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for herein likewise is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that communication of spiritual things which people have from their Pastor it is not only in doctrine and sacraments but also in his conversation with them Wherein he must be 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hospitalis given to hospitality 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very friendly to all that are well given 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a just dealer towards all and because there may be summum jus rigour of justice in holding or exacting his own therefore he must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no brawler and consequently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 patient or rather one that is equitable and stands not upon strict right the opposite to which is forbidden by the Apostle who saith he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-willed or obstinate that will not remit or yield any thing And because questions of right are usually about temporal things therefore in order thereto he must not be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lover of money so as to intangle himself in worldly matters that he cannot attend his calling nor one that seeks them by unlawful gain he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus much for the Pastors duty 1. Now the duties of the people to the Pastor are 1. They must be according to the mark of true sheep set down by our Saviour as sheep knowing their own shepherd and able to discern him from a stranger And thus knowing him to keep within his fold and not to wander after other shepherds They must as the Apostle speaks know them which labour among them For it is a great disheartning to a Minister that though he take much pains with his flock yet 〈◊〉 they hear of another that is 〈◊〉 lingua 〈◊〉 hath a voluble 〈◊〉 though he have onely 〈◊〉 verborum the froth of seeming good 〈◊〉 and little substance yet the last shall be preferred and they will 〈◊〉 their own and follow the other They must not give 〈◊〉 to 〈◊〉 and 〈◊〉 and be seduced by them to the by-paths of errour 2. The second duty is obedience to their Pastor whether it be by following him as our Saviour speaking of the good 〈◊〉 saith The sheep follow him or by being perswaded by him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word 〈◊〉 which is when they professe they will submit to be ruled in their judgement and practise by him and withall do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submit or give place though they be not perswaded till they be better perswaded when they will suspend their own judgement till they be better informed for without this the other is but 〈◊〉 obedience For he that said he would not go and yet afterward went did hisfather more honour then he that made as ifhe would go but did not To follow a Pastor therefore is another thing then to professe and say we will follow him there is more required viz. to follow him in our practise and to submit our judgement to his knowing that he is 〈◊〉 over 〈◊〉 by God to direct and guide us in matters of our souls Discentem opotet 〈◊〉 it is true in all arts and sciences and if we will be scholars in Christs school we must not 〈◊〉 our judgement to the judgement of the Church but submit thereto and to our own Pastor in special unlesse it appear evidently that he is in an errour which may 〈◊〉 be known 〈◊〉 without this we can 〈◊〉 obey or follow in our 〈◊〉 It is most true which S. Augustine saith Pertinet ad nos cura ad vos obedientia ad nos vigilantia pastoralis ad vos humilitas gregis The care belongs to us and obedience to you pastoral watching is ours the humility of the flock is 〈◊〉 When 〈◊〉 was 〈◊〉 in Moses his room he was to come to Eleazar the Priest and at his word he must go out and at his word he must come in for Eleazar must ask 〈◊〉 of God for him This was Gods
Speak every man the truth to his Neighbour First to make plain the words and the meaning of them This Commandement is not delivered in one word as some of the others but consists of divers words which rendred according to the Hebrew run thus Non respondebis testimonium falsum super vicinum tuum thou shalt not answer a false testimony concerning thy Neighbour The words non respondebis thou 〈◊〉 not answer must be understood according to the Hebrew 〈◊〉 in which to answer is to speak whether there be any question asked or no. So the Evangelists often begin a story thus Jesus answered and said though no man spake to him nor demanded any thing of him So that by answering is not meant onely speaking the truth when it is demanded but also to speak truth 〈◊〉 we speak though no question be asked of us For the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth 〈◊〉 to speak or utter ones minde and therefore we finde it used to expresse singing as in Exod. 32. 18. where Moses saith he heard vocem cantantium the voice of them that sung 〈◊〉 the same word is used so that it signifies to speak either by way of question or answer or otherwise Although it be true the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may signifie generally to speak and so is often rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondeo and though all contained under the general signification may be reduced hither yet it is more probable that literally and properly in this place the word is strictly taken for answering because the custome was among the Jews that the Judges did adjure the witnesses by the name of God to speak the truth to which the witnesses made answer and therefore whereas we reade Levit. 5. 1. If a soul sin and hear the voyce of swearing and be a witnesse c The Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is rendred by the Greck 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And 〈◊〉 the voyce of one adjuring c. as referring to the adjuration of the Judge to which the 〈◊〉 was to answer So also guilty persons or such as were accused were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 as we see in the example of Achan adjured by Joshua and of our Saviour adjured by the High Priest The form of such adjurations was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Give glory to God as in that place of Josh. and John 9. 24. or in other words equivalent as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I adjure thee to speak the truth to me in the name of the Lord 1 Kings 22. 16. The next word is witnesse Thou shalt not bear false witnesse c. which we 〈◊〉 applyed four wayes in Scripture 1. To the great and chief witnesse God himself When 〈◊〉 was 〈◊〉 accused by his friends he appeals to this 〈◊〉 Ecce testis meus est in Coel. s 〈◊〉 my witnesse is in heaven and S. John saith There are three that bear witnesse in heaven the 〈◊〉 the Word and the Spirit every person in the Deity is a 〈◊〉 of the truth and 〈◊〉 witnesses we have of our thoughts words and 〈◊〉 whether they be 〈◊〉 or evil These are true and faithful 〈◊〉 God is often stiled the God of 〈◊〉 and 〈◊〉 is called that true and faithful witnesse yea truth it 〈◊〉 and the Holy Ghost is Spiritus veritatis the Spirit of truth These are the witnesses with whose testimony we must 〈◊〉 our selves This must be our comfort 〈◊〉 our praise is not of men but of God who onely can judge of the sincerity 〈◊〉 our 〈◊〉 〈◊〉 men may often be applauded by the wicked when a good man shall be slighted 〈◊〉 such 〈◊〉 shall not stand a man in stead it is not the 〈◊〉 of 〈◊〉 that makes one praise worthy nay it 〈◊〉 a great judgement to be well spoken of and 〈◊〉 by wicked men Wo be to you saith Christ when all men shall 〈◊〉 well of you Qui laudatur ab hominibus vituperante Deo 〈◊〉 salvabitur ab hominibus damnante 〈◊〉 He that is praised by men when God abhors him shall not be saved by men when God condemns him He is not a Jew that is one out wardly but he that is one inwardly whose praise is not of 〈◊〉 but of God Therefore the Apostle when the 〈◊〉 past rash judgement upon him tels them 〈◊〉 pro minimo 〈◊〉 c. It is a small matter for me to be judged of you 〈◊〉 that 〈◊〉 me is the Lord. 2. Now 〈◊〉 this great witnesse in the second place cometh 〈◊〉 witnesse which the Apostle 〈◊〉 of Rom. 2. 15. Attestante ipsis conscientia Their conscience bearing them witnesse and Rom. 9. 1. I 〈◊〉 the truth in Christ my conscience also bearing me 〈◊〉 Of 〈◊〉 the Heathen man said that it is 〈◊〉 testis as a thousand witnesses because it is the knowledge of our selves and of our own 〈◊〉 and 〈◊〉 he 〈◊〉 him Miserum miserable Qui contemnit 〈◊〉 testem that despiseth this witnesse For 〈◊〉 that regards not the testimony of his own conscience will not 〈◊〉 〈◊〉 of this Commandement in bearing 〈◊〉 witnesse against his brother and when men 〈◊〉 not to the voice of their conscience it is the beginning of all apostasie both in faith and practice and therefore the Apostle saith that the wrath of God is 〈◊〉 from Heaven against all such as suppresse or smother the truth in unrightcousnesse 〈◊〉 when men have a wicked affection or inclination to any sinful act and though their consciences speak unto them and tell them this they ought not to do and they will not hearken unto it then they detain the truth in unrighteousnesse for they suppresse and keep down the truth as a prisoner which would shine forth in their hearts For 〈◊〉 the Heathen man said the foundation of Gods justice begins here when he speaks in the hearts and consciences of men and they will notwithstanding do the contrary for this moves God to leave them to themselves and as s. Paul saith to give them over to strong delusions that they may believe lies And though this witnesse be great yet God is greater then our consciences as s. Paul and s. John say and therefore S. Paul saith that though our hearts acquit us yet are we not thereby justified Men do often dream strange things of themselves and are deceived in their judgement and purposes for the heart of man as the Prophet speaks is deceitful above all things and therefore when our consciences come to be 〈◊〉 up coram magno judice before that great Judge it will appear that in many things we have been mistaken which made S. Paul say That though he knew nothing by himself yet was he not thereby justified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For he that judgeth me saith he is the Lord.
accusing falsly 2. upon uncertain grounds 3. by prevaricating 4. The Defendant 1. by not confessing the truth 2. by appealing without cause 3. by not submitting to the sentence 5. The 〈◊〉 1. by not declaring all the truth when 〈◊〉 is lawfully called 2. by not delivering the innocent though he be not called 3. by delivering the wicked by false testimony 6. The Advocate 1. by undertaking an evil cause 2. by perverting the Law Of giving false testimony in Elections THE Act of this sin consists specially in words which are as our Saviour speaks according to the treasure of our hearts Now there is not onely an evil treasure of the heart out of which a man brings 〈◊〉 evil things but also an idle treasure out of which a man brings forth idle things viz. idle words for which a man must give an account Under these two heads we may comprehend the branches of this sin which may admit this division of 1. false words and 2. vain or idle words 1. False words are either when our words disagree from the truth and essence of things or when they disagree from our own minde And both may be considered either as they concern our selves or our brethren for whatsoever speech is either prejudicial to ourselves or our neighbour is condemned as against the rule of charity And though it be neither hurtful to us nor to our brethren yet if it contain falshood it is against the truth of God and therein we are as the Apostle speaks found false witnesses against God False doctrine is here included as opposite to true doctrine but not as it is in the third Commandment for there it is forbidden as contrary to Gods glory here as hurtful to our brethren and their spiritual good We must not adde to his word nor take from it nor change it by making any other way of salvation as those false teachers did among the Galatians that preached another gospel which as the Apostle saith is to preach alium Jesum another Jesus This was toucht before and therefore we shall say the lesse 〈◊〉 Onely this we adde that it is a good rule given by S. Basil not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely all lies and falshoods but also all turnings and wrestings of Scripture are condemned as among others he specially instances in one viz. the making of the litteral sence typical or turning the Scripture into allegories and from thence inferring doctrines which the Holy Ghost never intended This gives occasion to all Heresies when men choose what opinions they themselves please and make the Scripture a nose of wax to patronize them As to make Adam the reasonable part of the soul and Eve the seniual and thereupon to infer this as a positive doctrine That if reason command sense we shall avoid the temptation of the serpent but if the sensual part prevail against reason we shall be overcome by the Tempter as Adam was by hearkning to Eve this is to pervert the Scripture we may indeed 〈◊〉 to such things in Scripture as the Apostle doth to Sarah and Hagar but to say this or that is meant by such texts is to make the Scripture like a 〈◊〉 mans hose or Cothurnum a 〈◊〉 that will serve either leg and makes all Religion uncertain Ezekiel makes it an 〈◊〉 to God to say In obscuris 〈◊〉 I have written to you in dark or doubtful speeches but by this means all is made doubtful so that people shall be doubtful what to hold in any point We come now to false speaking in particular and here we must consider 1. false testimony which is given in judgement and 2 falshood uttered out of judgement This distinction is intimated by Solomon Proverbs 19. 5. where he saith A false witnesse shall not be unpunished and he that speaketh lies shall not escape where we see he make this division that some are false witnesses viz. such as speak falshood from judgement and others speak lies at other times that is out of judgement and the very same we finde by him repeated in the ninth verse The same may be inferd in the words of this Commandment for when it is said Thou shalt not bear false witnesse against thy neighbour that is in judgement this 〈◊〉 that there may be also falsum testimonium false witnesse that is not contra proximum against our Neighbour Before we speak of these in particular we shall onely say this briefly in general concernig all lies That all lyes are from the Devil who was a lyar from the beginning for the first word that ever he spake was a lye those then that utter lyes belong to him The Psalmist makes it the proper mark of wicked men whom he describes by this they speak lies from the very womb And that this is no small sin appears by that fea ful threatning against lyars Perdes omnes qui loquuntur mendacia 〈◊〉 shalt destroy all 〈◊〉 that speak lies All lies whether they concern our selves our Neighbours or none make us false witnesses to God And therefore we finde in the Revel that in the place of torment shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every one that loveth or maketh a lye he that either loves to hear it or that speak it so that lies are condemned both actively and passively if we make them or love to hear them Come we now to him that speaks false in judgement And for this false witnesse Solomon gives us a good comparison for he saith A man that beareth false witnesse is a hammer a sword and a sharp arrow Now thus he is compared partly because his face is hardned so that he blushes at nothing be it never so false for having once lost his 〈◊〉 he comes to have frontem meretricium as the Prophet speaks a whores forehead and 〈◊〉 known to the one party viz. to him that hired him to be a Knave he grows impudent and testifies any thing and so strikes like a hammer or a sword or whatsoever doth wound the deepest he sticks at no mischef he can do to the party against whom he speaks and partly because that as S. Bernard speaks there are three parties who are 〈◊〉 by him at once by one and the same tongue 1. Judici est Malleus He is a hammer or maul to the Judge whose judgement and understanding he 〈◊〉 so that like a man astonisht by a blow on the head he knows not how to determine aright 2. To the party that hired him he is gladius a sword for though he speak for him yet 〈◊〉 is a sword to destroy his soul. He makes him beleeve that by his purse he hath prevailed against the truth and having done so once he may do so at other times and so he 〈◊〉 him in this evil course 3. He is a sharp arrow to him against whom he witnesseth though he hath
the least harm if he can bear it with patience for his false testimonie is like an arrow that sticks in him it wounds him either in his goods or life or at least his good name is blemisht by it Now this bearing of false witnesse is not to be referred to the witnesse alone but it takes hold of all 〈◊〉 persons that have to do in judgement either as parties or others that act in it 〈◊〉 Accuser is called a witnesse If a false witnesse rise up against any man c. and so by like reason may also the Defendant reus the party accused be called a false witnesse The Actor or Accuser by an untrue accusation and the other by an untrue defence may bear false witnesse And so may the Judge by a wrong determination and the Notary or Register by recording the sentence otherwise then it is pronounced or by leaving out or inserting any thing into it And so may the 〈◊〉 by pleading for a bad cause for in every judgement there are these six 1. The Judge 2. The Register 3. The Plantiffe 4. The Defendant 5. The 〈◊〉 And 6. the Advocate 1. The Judge it is not perilous on his side if he give wrong Judgement He had need be a man of wisdom for it is said that judicium est 〈◊〉 the judgement is Gods and therefore whosoever he be that being a judge giveth a wrong sentence facit Deum mendacem he maketh God to speak a lie and whosoever induceth a judge by 〈◊〉 witnesse or otherwise to give false judgement he perverts the course of nature and as much as in him lies changes God into the Devil 2. For the Notary or Register he is guilty by making false records or decrees Artaxerxes Notaries could 〈◊〉 a decree upon search that Jerusalem had of old time been a rebellious city and had made insurrection against Kings which were false records for when Darius a good king came to reign they could finde in the Palace in the house of the Rowls where the treasures were laid up in Babylon that they were so far from rebelling against those to whom they were subject that they would not attempt so much as to build the Temple without Cyrus his decree 3. For the Plantiffe or Accuser there was order taken under the Law that he must utter what he hath seen or known not any thing false or uncertain and if he do not utter it he must bear his iniquity He must not accuse any falsly as Potiphars wife did Joseph that he would have layen with her or as Haman did the Jews that they observed not the Kings Laws or as Ziba did Mephibosheth of aspiring to the kingdom nor out of malice though the thing be true as they did Daniel for praying thrice a day 4. For the Defendant he must confesse what he hath done being required in due form of Law before lawful Authority Achan confessed all to Joshua 5. For the Advocates They must follow as the Law saith that which is altogether just it is spoken not onely of Judges but also of Officers Now those Officers were causarum cognitores knowers and followers of causes such as Atturneys Counsellers c. they must not undertake the patronage of an evil cause nor encourage their Clyent when his cause is bad they must inform him aright what to do not misinform the Judge nor wrest the Law nor respect persons nor protract causes nor extort bribes and draw from their Clyents more then their usual and lawful Fees 6. Lastly for Witnesses God took order that if any did accuse another and did testify a false matter look what penalty the other should have undergone if he had been guilty the same should be inflicted upon him if the thing proved false Thus ought the judgement seat to be established on every side To go over these more particularly 1. For the Judge He may be guilty of the breach of this Commandment diverse wayes 1. By cherishing Law suits whereby untruth is uttered in the judgement seat The Apostle said that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault for brethren to go to Law one with another meaning it was a fault in those that begun not in those that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 constrained to answer therefore it must necessarily follow that it is a fault in a Judge to encourage men to go to Law There must be untruth either in the Plantiffe or Defendant for there cannot be truth on both sides and if the Judge shall encourage men to go to law there must needs be much untruth spoken at the judgement seat which is highly derogatory to God as the confession of truth is for his glory Therefore S. Pauls advise is that Law suits should be diminished and lessened as much as may be and that there should be no suit but when there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a defraudation or hurt or wrong done that cannot be borne The cherishing therefore of Law suits by a Prince or a Judge is the way to open a wide window to breaking of this Commandment And therefore to prevent this mischief which is a judgement upon this land now since the Reformation it were good that some order were taken herein as 1. That there might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Examiners and Inquisitors of all causes as there were in Greece such as were to approve or allow of quarrels and suits and to judge whether they were fit to be prosecuted or no. 2. Or else as they had in Rome that men should contend ex sacramento each man should lay down his pawn when he went to law in manum Pontific is ad sacros usus in the hands of the High Priest for sacred uses and if his cause or quarrel proved not good it was to go to the repairing or adorning of the Temple If some such courses be not taken Law cases will multiply there will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fault The judgement seat was erected by God that hard and difficult cases onely should be brought thither and not for every trivial matter But we see the contrary to say that the matters now usually brought before the Judges are matters of difficulty were 〈◊〉 and untrue 2. The Judge may 〈◊〉 by delaying justice he ought to give quick dispatch to delay justice is injustice therefore Moses though he were very able for dispatch being excellent in knowledge yet that causes might be the sooner ended he appoints more Judges as his father in law counselled him Jethro thought it absurd that the people waited and their causes depended from morning till night How absurd then is it for causes to depend from yeer to yeer This that thou doest is not well said Jethro that the people should wait thus and verse 23. he tells him if this which he advises be done the
publica infamia nor ex semiplena probatione upon publick fame nor upon probable grounds but were to make him accuse himself in such cases a man may not answer And again in some 〈◊〉 if there be two things in the accusation and both true he may answer to the one and occultare partem veritatis hide or conceal the other part as S. Paul did when he was accused for perceiving that part were Sadduces who denyed the resurrection and part 〈◊〉 who held the resurrection he cryed out that he was a 〈◊〉 and held the resurrection and for that was questioned which was true for that was one thing for which he was called in question but it was not that alone So if a man have diverse wayes to defend himself he may choose which he will as he that hath diverse weapons may use which he will for his own defence But if according to due form of Law he be proceeded against he must answer as Achan did when Joshua urged him to confesse the truth 2. Whereas the benefit of appeal is granted for a remedy of those that are oppressed if any shall use appeals meerly to protract the cause and avoid a just sentence this is a second fault in the Defendant for this is to delay 〈◊〉 contrary to Jethro's advise who would not have people wait long for justice but to be dispatcht that they might go home to their place in peace 1. The Defendant offends if when sentence is given he do not submit to it for Qui resistit Dei ordinationi resistit he that resisteth resisteth the ordinance of God 5. For the witnesse he may likewise 〈◊〉 guilty diverse wayes 1. If being lawfully required by a Superiour demanding his testimony and asking him nothing that is 〈◊〉 to the matter in question if he do not declare all that he knows for the Law is 〈◊〉 that a witnesse if he 〈◊〉 not utter 〈◊〉 he 〈◊〉 seen and known shall bear his 〈◊〉 2. Though one be not required by a Superiour yet if it be to 〈◊〉 an Innocent man in danger he is bound to bear witnesse and he 〈◊〉 if he be silent Solomon makes it no small sin not to give testimony for the preservation of an innocent person If thou forbear to deliver them that are drawn to death and those that are ready to be slain if thou 〈◊〉 behold I knew it not doth not he that 〈◊〉 the heart consider and shall not be render to every one according to his works But out of these cases if one not be called to witnesse by a Superiour or if an innocent person be not 〈◊〉 by his silence and if he be not examined about other things which belong not to the matter in question he is not 〈◊〉 to answer 3. Besides these Solomon intimates another way whereby a witnesse may offend when he bears false witnesse to deliver the wicked for though 〈◊〉 〈◊〉 hand yet shall not the wicked escape unpunished The Greeks have a Proverb Da 〈◊〉 〈◊〉 jusjurandum lend me an oath This lending an oath is that which Solomon calls a joyning of hand in hand and he saith plainly that though they may escape the hands of men yet shall they not escape unpunished that is God will be sure to punish them 6. Sixtly and lastly for the Advocate he may offend two wayes 1. If he undertake an evil cause knowing it so to be This is a great sin God saith having first prohibited any to raise a false report Put not thy hand unto the wicked to be an unrighteous witnesse now he that pleads 〈◊〉 a bad cause puts his hand to the wicked And in the third verse it s added Thou shalt not countenance a poor man in his cause viz. if his cause be bad If a man might plead for any in a bad cause surely it might be for a poor man but even for a poor man he must not Jehu said to Jehosaphat Wilt thou help the wicked and love them that hate the Lord therefore is wrath upon thee from the Lord. And the Apostle saith that not onely the doers of evil things are worthy of death but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they that take pleasure in them or consent to them such are they that plead for them they give their placet as we use to do at congregations in the Universitie Greeks used the same words and gave their suffrages by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it pleaseth me and therefore whosoever pleads for the wicked cryes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am pleased with it he helps him and is partaker of his sin with him 2. Another way is by the Wise man when a man for defence of a cause in difference though it be good perverts the Law or receives a bribe The wicked 〈◊〉 he takes a gift out of the bosome to wrest the wayes of judgement As it is evil to joyn with the wicked to help an evil cause for he that saith to the wicked thou art just him shall the people curse so to bolster any cause by wrong means and thereby to pervert the course of judgement is wicked And because judgement is not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the bench but also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the place of consultation therefore false witnesse or testimony must not be given in elections or in choice of men to places or preferments for there ought to be justice and truth in both and he that gives his voice for one unworthy bears false witnesse and goes against justice and truth 〈◊〉 justice as the Philosopher defines it well is rectitudo in affectu impressa a recta ratione a rectitude stamped upon the affections by right reason and as electio dicit excellentiam so excellentia dicit magis aut plus as Election or choyce imports excellency in the party elected so excellency imports the best or most eminent now that in our choyce the best is alwayes to be chosen is the second rule in moral Philosophy which he that follows not goes against the truth and so justice is broken CHAP. IIII. Of false witnessing out of judgement Four things to which the tongue may do harme The branches of this kinde of false witnessing 1. Contumelious speaking 2. Taunting 3. Backbiting Which is 1. By words 2. By letters 3. By deeds 4. In all these a man may be a false witnesse 〈◊〉 he speak the truth AND thus we have done with false testimony given in judgement Now for that which is out of judgement When a man is out of judgement he is not to say with those in the Psalm Ego sum Dominus linguae meae my tongue is my own I may speak what I will for nemo est Dominus sui nisi ad licita no man is Lord of his own further then to imploy it for a lawful use Solomon hath a strange speech Be not a witnesse against thy 〈◊〉 without cause
which speech implies that a man being not called may be a false witnesse against his neighbour when there is no cause How can this be In common ordinary talk when a man speaks evil of his neighbour he bears false witnesse against him though he be not before any Judge Therefore he advises to put far from us proter vitatem oris labiorum a froward mouth and perverse lips we must not breath out slanders against him who it may be doth not think the least evil of us That we may understand this we must know that there are four things to which the tongue may do harm For 1. a man hath favor or good esteem among men this is in the minde 2. A good report which consists in speaking well of him 3. Friendship with friends c. 4. A state or dignity as a Superiour And as all these may be hurt by the tongue so may the faults of the tongue extra judicium be distinguished Of the first and second Solomon speaks when he saith A good name is 〈◊〉 to be chosen then great riches and loving favour rather then silver and gold Of the third in another place he saith a faithful friend is an unknown treasure Against the fourth we have an example in Rabshekah who reproached and blasphemed King Hezekiah and in him God himself Against these there are diverse faults of the tongue which we are now to speak of 1. Contumely and disgrace which is against the 〈◊〉 credit and favour and is when a man is present such men as use these the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 despightful which disgrace a man to his face by opprobrious speeches 2. If it be per sales oblique glauncingly by jeasts it is called subsannatio taunting and this is against the fourth viz. against ones dignity Those that are laughed at are moriones fools the off-scourings of men fit to be laughed at Now to make a man as one of them to set him in that estate that he shall be 〈◊〉 at is an impairing of his state and dignity and gives him a great wound 4. This was Sauls reason why he would have his harnessebearer to kill him he would rather be killed then be mocked by the uncircumcised Philistims for an ingenuous nature counts onely probrum to be delictum reproach to be a crime other railings are to be neglected 3. As two are when one is present so there is a third who hurts a good Name behinde ones back Obtrectator a Backiter he offends against the second which is good Report and the fourth viz. Friendship Plautus calls him Mus nominis a Mouse that is the Gnawer or eater up of ones good name But Saint Paul calleth him by his true Name Diabolus the Devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in lingua a Devil in the Tongue that is a false accuser or detractor first he speaks against one to this man then to another then to a third thereby to make him lose some of his 〈◊〉 and then they call him susurro a talebearer and indeed he often so prevails that as the Wise man observed he sowes discord and dissention between Princes and so between whole Realms This sin when it is contra bonum aestimationis against a mans credit and estimation and to his face it is called Shimeis sin If it be behind ones back it is called Hamans sin If it take away friendship and bring alienation of 〈◊〉 it is Ziba's sin for he informed David against Mephibosheth to alienate Davids affection 〈◊〉 him If it be to the scorning and vilipending of a man it may be called the sin of the men of Succoth who slighted Gedeon and we may read afterward how he requited the Princes of Succoth A heroical minde cannot endure this David complains often that he was scorned by his friends and acquaintance and that the very abjects made jests of him and so doth Jeremy who was used in like manner This sin as it may be by words so by letters also Sanballat sent a letter to Nehemiah full of slanders against him And as it may be in words either directly or indirectly so it may be by writings either directly as in that of Sanballat or indirectly as in Libels whereof we have a resemblance in that which Jehoash king of Israel sent to Amazia concerning the Thistle and the Cedar which was nothing else but a scoffe of Jehoash against Amazia And as it may be both in words and writings so also by outward acts as when the Souldiers platted a crown of thorns upon our Saviours head this was a real scoffing of him Any of these whether done directly or indirectly come under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talking and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesting and such as use it are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jesters which is the common name given them of curtesie when as indeed they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foolish talkers In all these kindes a man may be guilty of bearing false witnesse though he speak the truth for the truth ought to be spoken in love as love delighteth in truth so the truth must be spoken in love which is the affirmative part of this Commandment And therefore though one speaketh truth yet if it be not in love he is a slanderer Therefore Doeg was Doeg though he told the truth it was true that when David came to Nob to Abimelech that Abimelech gave him bread and the sword of Goliah all was true that he said but yet he was a Doeg still for as David said truly His tongue did cut as a sharp razor for it cut all the throats of the Priests Some go further and cover their malice under a veyl of love they are like those false brethren the Apostle speaks of that were unawares brought in of whom S. Jerome gives the reason why they were so called because they came in like those in the story of Daniel that came under the table and eat the meat provided for the Idol so these men privily insinuate themselves into those they speak to by pretending a great deal of love and affection to the party they speak against Their lips swim with butter and oyl but their words are very swords Such were they that askt Christ whether they might pay tribute to Caesar or no Magister bone Good Master say they we know thou speakest the truth this is the oyl but here is the sword shall we pay tribute to Caesar If he answer one way he offends the people who would be ready to stone him if the other he offends Caesar and off goes his head Thus whether a tale-bearer speak to bring a man into danger or to take away his credit His words as the Wise man speak are as wounds and they go down into the 〈◊〉 parts of the belly S. Bernard upon the
like those in Micah of whom he saith He that would prophecy of such things as they delighted in as of wine or strong drink should be Prophet for that people And hence it is that as S. Hierom saith Qui nescit adulari he that cannot 〈◊〉 nor apply himself to the humours of others is thought to be either superbus or invidus proud or envious all which ariseth from this that men like those that do sooth them up Now this vice of flattery is two fold for it is either in things uncertain or certain 1. In things uncertain as when we commend a man before we be certain he deserves it this is 〈◊〉 laus 〈◊〉 praise when a man is praised at first sight or when he begins to do well for some will then so highly commend him as to make him think he hath done enough and answered all expectation whereas it is not the puting on of the armour but the putting of it off which shews what praise a man deserves It is not stadium a part of the race well run but the whole race that deserves the Garland Praeclarum stadium sed metno dolichum the entrance of the race is excellent and I like it well but I am afraid of the length and continuance of it many begin well who fall short and faint before they come to the goal Therefore whilest things are uncertain we ought not to be liberal in commending nor prodigal in our 〈◊〉 2. In things certain and those either evil or good 1. In evil things which are by God condemned Laudatur male qui 〈◊〉 ob malum or de malo it is a very sorry commendation to be praised or cried up in evil or for evil He that saith to the wicked thou art righteous him shall the people curse nations shall 〈◊〉 him And the Psalmist speaking of a wicked man saith That he speaketh well of the covetous whom God 〈◊〉 The Prophet Esay denounceth a woe against all such as call evill good or good evill that call light darknesse and darknesse light 〈◊〉 writes of Cambyses that he having a minde to an incestuous mariage moved the question to those about him 〈◊〉 he might marry such an one they told him that they could not well answer in general for that the action seemed not good but they found this in particular that whatsoever the King would do he might do it This 〈◊〉 was abominable and to be hated of all good men The Prophet compares such to those that build a wall with 〈◊〉 morter which cannot therefore stand For as it followes when the wall is fallen it shall be said unto them where is the daubing where with ye have daubed it These are Caementarii 〈◊〉 the 〈◊〉 daubers And therefore at the 18 verse there is a woe denounced against those that sow pillows under mens elbows for he would have men that are asleep in sin to sleep with as little ease as may be without pillows or curtains that so they may wake the sooner but flatterers by sowing pillows 〈◊〉 them make them sleep the more secure 2. In good things one may be guilty of flattery by praising them above measure 〈◊〉 brings men into an errour of thinking otherwise then it is whereas the Apostle 〈◊〉 not have any to think of him above that which was in him Thus praise above a 〈◊〉 〈◊〉 is 〈◊〉 sine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beyond proportion this breeds in men a better 〈◊〉 of themselves then they deserve and whereas they ought to strive and endeavour to go on and to attain more perfection they stand still and rest in what they have attained Such flatterers though they pretend great love yet usually there is no such affection in their heart and therefore Solomon saith of 〈◊〉 that 〈◊〉 that 〈◊〉 his friend with a loud voice rising early in the morning it shall be counted a 〈◊〉 to him Yea it may be sometime he hath a 〈◊〉 affection he hates him whom he slatters and therefore the same Solomon saith Though he 〈◊〉 favourably believe him not for there are seven 〈◊〉 in his heart 〈◊〉 such men did truly love those they praise they would speak no more then truth of them for love 〈◊〉 in truth as truth ought to be in love If the one be without the other if either love be without truth or truth without love the law is broken Thus whether it be upon uncertainties that we praise men or if upon 〈◊〉 yet in evil things or if in good things yet if it be too much or too high or without affection or love it is flattery in them all and here 〈◊〉 The lips that utter such flatteries the Psalmist 〈◊〉 and wishes that such men might be liplesse and that they might be rooted 〈◊〉 that 〈◊〉 they might not utter with their 〈◊〉 that venenum quod habet 〈◊〉 〈◊〉 as the Heathen man said that poyson which is conveyed 〈◊〉 smooth words It is true there is a pleasing of men which is lawful sin being set aside and the truth preserved and the heart first wrought upon truly to affect them and desire their good Thus s. Paul laboured to become all things to all men but without these conditions whosoever he be that sets himself to please men cannot be the servant of Christ. To avoid this plague of flattery we must not countenance such persons nor open 〈◊〉 〈◊〉 to them lest we be like those spoken off by the Prophet that make falsehood 〈◊〉 〈◊〉 and love to be well spoken off rather then to deserve well Or 〈◊〉 that of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he that flatters most shall fare best when as the Prophet speaks they bend their tongue 〈◊〉 a bow for lies and take pains to do wickedly we must rather pray with the Psalmist Ne 〈◊〉 〈◊〉 〈◊〉 caput meum that his head may not be 〈◊〉 with the oyl of wicked men that is with their words which are smooth as oyl that his senses may not be so bewitched with their flatteries that his heart might be perverted And as we must not suffer our selves to be flattered so we must not flatter others but reprove them rather for we may be assured that if he 〈◊〉 wise whom we reprove he will make use of it 〈◊〉 a wise man and he will love thee If he do not the fault is his we have done our duty And though for the present he seem to be offended yet as the Wiseman saith He that rebuketh a man shall at last finde more favour then he that flattereth with his lips We have done with flattery as it 〈◊〉 others we come now to that which they call actum reflexum when a man by reflecting upon himself doth praise himself This is Jactantia boasting or vaunting of ones self As in the former Commandement a man may sin against himself as we shewed so here he may break
good So his conclusion is that neither for safeguard of bodily life or for the soul must a lye be spoken And this 〈◊〉 hath been generally held since by the Fathers and by the most and best of late Writers This is called the Midwives lye but improperly for I like not the racking of places of Scripture to make more faults in the Fathers and others then they were guilty of All the Midwives say is that the Hebrew women were so strong that they were delivered before the Midwife came which is likely to be true of many of them as we see there are divers such among us That they spake then may be said to be onely occultatio veritatis the concealing of some truth rather then the uttering of an untruth This kind of lye may more fitly be called Rahabs lye Who hid the Spies and yet said they were gone for in her as S. Augustine saith there was rather virtutis indoles a good disposition then 〈◊〉 virtus perfect 〈◊〉 as appeared by this act For that other which they call Jocosum a merry lye the Prophet makes it a fault to make the King merry with lyes and if a man may not speak the truth to please men as the Apostle saith much lesse may he uttera a lye to please them And though a pernicious lye be worse then this yet as S. Aug. saith it is no good argument to say this is good because the other is worse no more then it is to say because one man is worse then another therefore the other is good Therefore he condemns all three as evil and though these two last are without any great fault yet not without any sault But though we must in no case speak 〈◊〉 to the truth yet there are some cases wherein we seem to go against but do not 1. When things are spoken in parabolical and figural speeches as where in Jothams parable the trees are said to go and choose a King So when our Saviour taught by parables such speeches are not lyes nor here prohibited for what in them is propounded is not res sed figura rei not as a real truth but onely as a figure of some thing that is true This is lawful in speech as painting is lawful to represent things the better to the 〈◊〉 and thus hyperbolical speeches are lawful because neither in the intention of the speaker nor in the sense of the hearer they are contrary to the truth 2. When part of the truth is concealed but no untruth uttered As when 〈◊〉 told Abimelech that Sarah was his sister which she was according to 〈◊〉 Hebrew phrase for she was his brothers daughter but denied not that she was his wife but 〈◊〉 that so when Samuel went to anoint David King and the Elders of the City asked him what he came about he told them he came to sacrifice to the Lord which was true for that was one end of his coming though he had another end also which he concealed 3. When a question may have two sences or meanings and the answer is true in the one but not in the other a man may answer it in his own sence which is true though it be false in another sence As when Christ was asked by 〈◊〉 Whether he were a King he answered that he was and that truly viz. A spiritual King though he had no temporal kingdom which was that that Pilate meant So Jacob might truly say to his father Isaac that he was his eldest son in one sence viz. because hee bought his brothers birth-right though otherwise hee were not So our SAVIOUR expounds that prophesie of Malachy concerning Elias saying that Elias was then come meaning not Elias in his own person but one in the power and spirit of Elias 4. When the thing is changed in circumstances a man may 〈◊〉 contrary to what he said and yet not be guilty of an untruth the Angels said to Lot they would not 〈◊〉 in but would lodge in the streets s. Peter said Christ should not wash his 〈◊〉 and s. 〈◊〉 〈◊〉 to come to 〈◊〉 and yet the Angels came and lodged in Lots house Peter suffered Christ to wash his feet and S. Paul did not come yet none of them were guilty of a lye because the circumstances were changed The Angels had not come in if Lot had not importuned them S. Peter would not have had his feet washed if he had not been better informed and Paul would have gone to Corinth if Satan had not hindred him All these speeches were to be understood 〈◊〉 sic stantibus but not if there were an alteration in the circumstances 〈◊〉 often change moral actions besides that the promises of a good man in moral matters ought to be conditional In these 〈◊〉 both the elder Church and 〈◊〉 Schoolmen have resolved there is nothing against the truth Having spoken of 〈◊〉 〈◊〉 a lye in words we are now to proceed to mendacium 〈◊〉 a 〈◊〉 in our actions for as S. Augustine saith Non refert utrum quis dicto 〈◊〉 aut facto it is all one to lye in our actions and in our words For truth is nothing else but an evennesse or an equality 1. Between the thing in its nature and the imagination we have of it in our heart and if they be even then there is 〈◊〉 〈◊〉 2. Between the conceit we have in our mindes and the expression of it by our words or deeds If the tongue and heart agree then there is 〈◊〉 oris truth in our speech and if our actions agree with both then there is 〈◊〉 facti truth in our actions for that Facta deeds or facts may be signes as well as words appears by that of our Saviour when he saith that men shall be knowne by their fruits that is by the actions as fignes of what is in their hearts and by that question of the Pharisees who 〈◊〉 of him a signe that is some act to testifie his greatnesse and power as also for that as good is done to edification and hurt to give offence by words or precepts so good or evil is done by fact or example for which cause God hath taken order that both by our deeds and by our words the truth should be confirmed and that there should not be Simulatio dissimulation which is the vice we here speak of when men make shew by their actions of what they are not For if the Factum the fact or deed be not commensurate or equal to the thought and heart this is simulation Yet as we said before a man may conceal some part of the truth in words and is not bound to utter all he knows so here in his actions he is not bound to signifie or declare all his minde but that onely which without sin cannot be kept close God himself was the author of an ambushment to Joshua when he made shew of flying
suspicions from growing into conclusions and they may be reduced to two for they concern either the ground or the object 1. The ground whereupon they rise Suspicions naturally rise from slender grounds sometimes in good as when the Disciples gathered from Christs answer to S. Peter that John should not die some in evil as when they concluded that because Peter was of Galilee as his speech shewed therefore he was one of Christs Disciples therefore every man must examine his grounds 2. The object which is either God or man 1. About God Mens suspicions will rise about many things which belong onely to God which they will sit and scan and draw conclusions from them As 1. The knowledge of the heart is Gods Prerogative yet how common is it for men to conclude upon a mans meaning as if they knew his heart Therefore 〈◊〉 upon that of the Apostle Quis es tu c. who art thou that judgest another mans servant saith My heart is none of your servant onely God must judge it Suspicion must never go to amans thoughts 2. We must not raise suspitions upon the acts of Gods Providence or draw conclusions thereupon as those that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Nazianzen calls them things 〈◊〉 befall all men alike as prosperity and adversity gather false conclusions as if from a mans affliction or adversity one conclude him to be a greater sinner then others as those that saw the Viper on Pauls hand and concluded him to be a murtherer When as it is most certain that outward things happen alike to all as the Wise man speaks and therefore saith Nazianzen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus if a man be born blinde either he or his parents have 〈◊〉 Thus they concluded against Gods Providence that the children suffered for their parents sins The fathers have eaten sowre grapes and the childrens teeth are set on edge when as his Providence is a great deep which cannot be searched out So they in Malachy conclude that it is in vain to serve the Lord because there is sometimes no present visible reward If John Baptist lose his head or S. Paul his life some will say this they have for the service of God 3. About future things men are apt to pronounce judgement when as God onely knows what shall come to passe If one be cast down or out of Gods savour he can never recover again if men have once surfetted of the world it is impossible for them to awake or edormire 〈◊〉 but the Apostle teaches otherwise he would have us wait if God will at any time give them repentance Multi sunt intus lupi saith S. 〈◊〉 multi foris oves there are many wolves within and many sheep for the present without and multi sunt rami inserti diffringendi rami disstracti inserendi there are many branches graffen in which may be broken off and many broken off which may be graffed in We must not then conclude in this manner for Gods hand is 〈◊〉 shortened but his power is the same still 2. Concerning 〈◊〉 wherein men judge amisse either of the actions or the persons of others 1. Of the actions Men often judge amisse and in this case when a man doth Judicare de re without good ground he hurts none but himself and therefore we should labour to know the truth of things before we judge them 2. Of the person men by judging amisse may wrong the person whom they judge hereby they make him contemptible and odious as on the contrary when he is absolved he gets credit If I condemn him being an innocent I do an injury not to him alone but to others I condemn the generation of the just as the Psalmist speaks whereas if I judge well of him when he deserves ill this is but error in singularibus and the 〈◊〉 way for the Apostle saith that Charity is not suspitious nor thinketh evil 2. If there be no determination but a presupposing the rule is a man may suppose the worst for the prevention of evil as if I am to cure a sin it is better to suppose it worse then it is then to make it lesse then it is lest I apply too weak a plaister which will not heal it A gentle plaister may help a wound or sore for a while which after a while will break out again The Evangelist saith of Christ that though many beleeved on his name yet he would not commit himself to them because he knew what is in man but we must not because we know not what is in man It is good to suppose the worst for the prevention of sin Now further in our determinations we are to consider that either the case is plain and then there is violenta suspicio a violent suspition and here we may conclude or else it is doubtful and may be taken in a good 〈◊〉 for moralia sortiuntur 〈◊〉 fine moral actions are distinguished by their ends now in this case it is dangerous to conclude against one in a doubtful case for dubia in meliorem partem interpretanda doubtful things must be taken in the best sence The last rule in this case is that we must not be too hasty or rash in Judgement for praecipitatio noverca justitiae rashnesse is the stepmother to justice God teaches the contrary by his own example though he knew the matter before yet he proceeds judicially Vbies Adam Adam where art 〈◊〉 and in the case of Sodom though the cry of their sin was great Descendam saith God videbo I will go down and see whether they have done according to the cry Though God needed no information yet he thus speaks for our example and imitation Now for the action upon a suspition it is utterly unlawful to act against any upon a bare suspition David had a strong suspition of Doeg that he would tell Saul what Abimelech had done yet it was not so strong as to make him proceed to any action thereupon for if he had he had kept him from carrying any tales to Saul These rules may help us against groundlesse suspitions against others Sundry other rules may be given concerning our selves and our own actions in relation to the sins here prohibited and already handled 1. When we are to speak the truth of our selves knowing our own imperfections and that lingua est prodiga the tongue is prodigal in a mans own praises we must do as S. Matthew did who being to tell his own story calls himself by the worst name Matthew the Publican whereas the other Evangelists call him Matthew the son of Alpheus or Levi he leaves out also his own feast which he made for Christ and mentions it not though S. Luke sets it out so the same S. Luke speaking of S. Peters denyal mentions it gently as that
receive onely Corporal blessings but by this means he shall abrumpere peccata break off his sins For when a man findes his bowels open to the poor it is a good signe and symptome of Gods mercy and forgivenesse to him When Cornelius gave alms his calling was neer Our Saviour saith Give alms and all things shall be clean 〈◊〉 you speaking of Ceremonial cleannesse under the Law and S. James saith this is a part of that moral purity required under the Gospel for pure religion and undefiled before God is to visit the fatherlesse and widows in adversity c. Besides all this we shall hereby as the Apostle saith lay up a good foundation against the time to come when we shall be called to give an account of our stewardship for this is that which will come in rationem to be accounted for at the last day the relieving or not relieving of Christ in his members I was hungry and ye fed me or fed me not saith Christ. In the 〈◊〉 of the talents the Lord asks the unprofitable servant why he gave not his money to the exchangers S. Ambrose on that place asks who be those 〈◊〉 those money changers and he findes at last that Pauperes are Campsores the poor be those money changers And therefore he saith If a man be to go into another countrey where he shall need money if he be in danger of thieves and robbers by the way or if his money will not be currant in the place whither he is to go he goes to the exchanger delivers him his money and takes a bill of his hand which he carries with him and so he fears neither robbers by the way who he is sure will not rob him of a piece of paper nor that he shall want currant money in the place he goes to so saith he is the case of every man in this life he is travelling to his heavenly Countrey and therefore he should do like a Traveller who will neither load himself with that which may endanger his life nor will passe for currant in the place to which he goes but will so lay it out here that he may receive it there Now as Job speaks We came naked out of our mothers womb and as the Apostle saith We brought nothing into this world and it is certain we can carry nothing out of it for if we would we are sure to be stript of all as we go The proud are robbed saith the Psalmist they have slept their sleep and when they awake in the morning they finde nothing in their hands And then secondly if a man could carry any thing in his hand yet it is not gold and silver that will serve there it will not be currant in an other world Therefore the best couse is in our passage hence to make friends of the temporal Mammon to deliver it here that we may receive the worth of it there And this is as Ambrose speaks to be dives in libro sigillato rich in the sealed book as 〈◊〉 was whose alms came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into Gods book of remembrance This is the committing of our wealth here to Christs factors and exchangers the poor for whom he himself is surety what ye do to them saith Christ ye do to me I will make it good he gives us his bill for it which is the very gospel the word of God which cannot fail wherein he hath promised that not a cup of cold water but shall be returned This is our warrant for delivering here and receiving it there The Heathen man said that works of mercy do swim out with us and the Scripture saith that the just when they rest from their labours opera eorum 〈◊〉 〈◊〉 their works shall follow them for when as others are like him that dreams of a great dinner but when awakes he is hungry they that are rich in these works shall be surely rewarded their works shall be accounted to them to them shall be said Come ye blessed of my father c. 〈◊〉 conclude he that follows after righteousnesse by just dealing both in getting and restoring and after mercy in using of his 〈◊〉 He shall finde life and righteousnesse and honour and 〈◊〉 hereafter in the world to come The last thing to be touched is according to the sixth rule to procure the keeping of this precept in others the Psalmist makes it a sin not onely furare to steal but currere cumfure to run with a thief and Solomon saith That he that is partner with a thief destroyeth his own soul therefore we must not communicate with others in this sin And not onely must we observe this in the Negative part but also in the Affirmative we must draw others from the breach of the precept as the Psalmist who exhorts others not to trust in oppression and robbery and if riches increase that they set not their hearts upon them The like doth Solomon when he saith that bread of deceit is sweet to a man but afterward his mouth is filled with gravel and therefore he warneth every one not to let mercy and truth forsake him so he shall have favour in the sight of God and man Thus to avoid this sin of theft both in themselves and others hath been the practise and endeavour of the Saints in all Ages THE EXPOSITION OF THE Ninth Commandement CHAP. I. The words expounded What is meant by Non respondebis in the Original Addit about the meaning of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere What by witnesse Four witnesses 1. God 2. The conscience 3. Men and Angels 4. The Creatures What is meant by false what by contra against what by proximum Neighbour The coherence and dependance of this Commandement The scope and use of it 1. In respect of God 2. Of the Church 3. Of the Common wealth 4. Of private persons Exod. 20. 16. Thou shalt not bear false witnesse against thy Neighbour FOr the exposition of this Commandement we must have recourse to those places of Scripture where the sin here forbidden is prohibited and the duties here implyed are commanded as in the Old Testament to Levit. 19. 11. 16 17. Ye shall not lye one to another and Thou shalt not go up and down as a tale bearer among thy people And Thou shalt not hate thy brother in thy heart c. And to Zach. 8. 16 17. Speak ye every man the truth to his Neighbour And Love no false oath And in the New Testament to Matth. 12. 34 35 36. Out of the abundance of the heart the mouth speaketh for a good man out of the good treasures of his heart bringeth forth good things c. and to Ephes. 4. 25. where we have both parts of this Commandement The Negative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cast off lying and then in the next words the Affirmative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c.