the corde more then threefold that is not easily broken yet the Pope saith breake these bonds a sunder and cast away these cords from you compasse or imagine the death of your King leuy warre against him adhere to his enemies giue them aide or comfort within or without the Realme I will discharge you of your oath and fealty I will licence you to withdraw your oath of allegiance to take armes against him yea to lay violent hands vpon him occidite or excidite kill him or ill him deponite a thronâ— or exponite periculo depose him from his throne or expose him to danger thus an oath or any other thing to the contrary notwithstanding subiects shall haue law to lift vp their heeles against their head vnder whose feete they should lay downe their liues But I may say vnto the Pope in this case as Moses to the Rebels Å¿ NuÌ„ 16. 7. Korah Dathan and Abiram Yee take toâ— much vpon you yee sonnes of Leuy and as they in the Gospell but more iustly t Maâ—t 2. 2â— By what authority doest thou these things and who gaue thee this authority thou hast no commission to dispense with an oath no power to discharge a man of it thou blasphemest in saying thou wilt free him that breakes it u Mar. â— â—1 Who can forgiue sins but God onely though thou perdon God will punish though thou doest promise faire God will pay home and condemne him as guilty that taketh his name in vaine The fourth Commandement Exodus 20. 8. 9. 10. 11. Remember that thou keepe holy the Sabbath day Sixe daies thou shalt labour and doe all that thou hast to doe but the seauenth day is the Sabbath of the Lord thy God In it thou shalt doe no manner of worke thou and thy sonne and thy daughter thy man-seruant and thy maid-seruant thy â—attell and the stranger that is within thy gates For in six daies the Lord made heauen and earth the sea and all that in them is and rested the seauenth day Whererefore the Lord blessed the seauenth day and hallowed it IT is written of the Lacedemonians that by coÌ„mon exercise they could behaue theÌ„selues souldier like in the campe but knew not how to vse the time of peace so many haue stil to husband their busines to trade in their crafts and occupations on the working daies but are to seeke how to vse the Sabbath a time of rest therefore God in this coÌ„mandement would teach vs a lesson with which coÌ„mon vse is not acquainted Remember the Sabbath day to keepe it holy The words containe 1. A charge 2. Seuerall reasons to induce vs to put the charge in execution In the charge wee are to consider 1. The matter giuen in charge 2. The persons to whom the charge is giuen The matter giuen in charge is to hallow the Sabboth which consisteth 1. In resting from our owne workes 2. In labouring in the seruice of God The persons to whoÌ„ the charge is giuen are either Superiors and they more priuate as Parents Masters More publicke as Magistrates Or Inferiours whither they be home bred as children thy sonne or thy daughter seruants thy man-seruant thy maid-seruant or forenners the stranger that is within thy gates The reasons to induce vs to execute this charge are 1. Gods bounteous liberality in giuing six daies for dispatch of our owne busines 2. Iustice which should be in man in giuing euery one his due it is Gods day 3. Gods owne patterne he resteth the seuenth day 4. The benefits that ensue vpon obseruing it that is the blessing of God he blessed c. In it thou shalt doe no manner of worke there be opera fortunae â—ulpâ— naturae workes of our calling workes of sinne and workes of nature from the first we must abstain the seuenth day from the second euery day from the third not by coÌ„pulsion on any day a Deu. 5. 14 God would haue all our Cattell rest by name the Oxe and the Asse I say in this as Saint Paul in an other case doth God take care for Oxen had God respect properly to the cattel or doth he not speake it rather for vs to teach vs to rest on the seuenth day on which the cattel cannot be imployed in any labour without the seruice of man b 2. Sam. 7. 2. Dauids care was not to dwell in a house of Cedar trees whiles the Arke of God remained within the curtaines c Luc. 7. and Iairus is as much commended for building a Synagogue as others in their couetous humours are blamed for demolishing Churches leauing nothing but rude heapes of stone but though this be a worke of so great commendation yet in the law is a Caueat put in that such a good worke be not performed on the d Ex. 31. 13 Sabbath day or any thing then taken in hand that belongs to the Tabernacle e Mat. 26. 13. The good worke of Mary Magdalenâ— in powring a box of oyntment on the head of Christ shall be spoken of for a memoriall of her vnto the worlds end so on the other side the with-holding of her oyntment on the Sabbath day is set downe to her commendation that though she and the other f Mar. 16. 1 Mary Iames his mother had prepared sweete oyntments to annoint the dead body of Christ yet they came not to the Sepulcher till the Sabbath was past but rested that day according to the g Luc 23. 56. Commandement Here-upon Canâ—tus a King of this land not full 32. yeares before the conquest ordeyned that fayres Courts and worldly workes on that day should be forborne and in the 4. yeare of King Henry the 2. the common Councell of London decreed that nothing should be bought or sould within the liberties of that Citie and that no artificer or handy crafts-man should bring his wares or workes to any person to be worne or occupied on that day for by this meanes they thought the day to be profaned Two sorts of people are here to be blamed the first are they which ouer keepe it as the Iewes which are too nice and too strickt in obseruing this day and therefore if a man were sicke or diseased they thought that vpon this day meanes might not be h Ioh. 7. 23. â— vsed for his recouery for Christ chargeth them with this that they were angry with him for that hee had made a man whole on the Sabbath day yea the i Pharisees in reputation Act. 23. 8. greater then the Sadducees and sounder in beleefe the k Act. 26. 5 most exact sort and comming nearest to the law began to picke a quarrell with l Act. 22. â—1 Christ for that his Disciples being hungry did m Mat. 12. plucke the eares of corne on the Sabbath day they find no fault for plucking the eares for this the law permitted n Den. 23. 25. but to plucke them on the Sabbath day this they
thought a point next the worst nay more then so if a house were on fire they thought on this day they might not fetch water to quench the fire if a vessell did run out they thought on this day they might not stop it and as in Prester Iohns Countrey they which receiue the Sacrament may not so much as spitte till the Sun set so the Iewes thought that on this day no body might in publicke scratch where it itched o Lu. 14. 5. If an Oxe or an Asse did fall into any pitte it was lawfull to plucke him out on the Sabbath day then what an asse was that Iewe that would not be pluckt out of a stinking pit which he fell into vpon the Sabbath day But the Iewes went not so farr on the right hand in ouer-keeping it but we some of vs in our practise goe as far on the left hand in vnder-keeping it we doe not so cast to dispatch that we haue to doe in the sixe dayes but we reserue vntill the seuenth matters which we thinke to be of smaller importance the Farmer will not now yoake his Oxen or set his Plough forward but he will saddle his Horse and speede himselfe to busines abroad the craftes-man will not be seene to keepe his shop-windowes open but he can follow his occupation closely within doores as though God did not see him but aboue all other the superstitious Sea-faring man deserues most blame who occupying his busines in great waters and saying the better day the better lucke will neuer set to sea but on a Sunday and so runnes with full sayle into the breach of this Commandement Againe as we must rest from workes of our vocation so from workes which are an auocation from God and this is that which the Apostle saith he that is entred into his rest p Heb. 4. 10 hath also ceased from his owne workes as God did from his figures of this resting from sinne was the land of Canaan called a rest because Israell ceased from the bondage of Egypt from trauaile in the Wildernes from feare of enemies that rose vp against them againe the resting the seuenth weeke the seuenth moneth the seuenth yeare the seuen times seuenth yeare which was the yeare of Iubilye and this seuenth day should be as salt to draw out our inward corruption to fâ—et and consume and eate out the concupiscence of the whole man the Iewes might not carry a burden thorough the gates of the Citie on the Sabbath day q Ier. 17. 27. Sinne is a burden and lyeth vpon the heart it must not on this day enter into the soule thorough the gates of the senses the flesh is troublesome our passions are vnquiet naturally al that is within vs al that is without vs rebelleth against the spirit on this day haue a care that they may be cut off which trouble you Qui quiescit quiescat for so it is in the old translation Englished in the Geneua thus r Eze. 3. 27 he that leaueth off let him leaue so let him that resteth from the labour of the body rest from the sinne of the soule but our Tauernes in townes Alehouses in countrey the Kings high waies abroad our owne streetes at home doe too truely witnes that the diuell hath more seruice on the seuenth day then all the sixe dayes besides whereas the Prophet Esay would haue vs on this day to haue an eye to our thoughts words and deeds when he faith Å¿ Esa 58. â—3 not doing thine owne waies nor seeking thine owne will nor speaking a vaine word and this is to celebrate a feast vnto the Lord when neither the soule is vexed inwardly with the slauish workes of sinne nor outwardly with the seruile workes of the world not that wee should haue a care to refraine sinne this day and being careles let goe the bridle to iniquitie all the weeke after for what were it to rest from sinne the seuenth day and afterward to run ryot then to rest our selues and our horse a while that afterwards we might ride out of the way with fuller course but an especiall regard is to be had to this time which if we ryot out we may assure our selues that God will sue vs vpon an action of wast then must one day teach another this day the weeke day that so we may serue God in righteousnes and holynes all the dayes of our life As vpon this day we must rest from workes of our calling and from workes of sinne so we must set our selues to another taske keepe it holy dedicate it wholy to the seruice of God to rest from our labours onely is to keepe it idlely and all this while the Asse at the cribbe keepes as good a Sabbath as wee to rest from sinne onely is to keepe it by halues and therefore we must goe one step further consecrate it as glorious vnto the Lord t Esa 58. 13 call the Sabbath a delight and delight in the Lord Not but that we should study to acquit our duties to God on other dayes and by obseruing his word get him honour but whereas u Num. 28. 9. vnder the law a single sacrifice was appointed for other dayes two lambes were commanded to be offered on the Sabbath to shew that on that day men should double their deuotion vnder the Gospell our Sauiour Christ wrought more miracles on the Sabbath and feast dayes then vpon any other dayes besides what religious exercises are to be performed this day we may learne out of seuerall places in Scipture especially out of two Psalmes the 92. Psalme for of all the Psalmes that is the only Psalme which beares the title a Psalme or song for the Sabbath day as being vsed euery Sabbath by the Leuites when the congregation was assembled together and the 95. Psalme which in the liturgy of our Church wee reade euery Sabbath day before the seuerall Psalmes which in thirty dayes are appointed to be said or soung in the congregation First therefore earely in the morning we must prepare and make our selues fit to receiue the word Gods word is a lanterne vnto our feete and a light vnto our pathes but it cannot shine vnto vs if sinne as a curtaine be drawne ouer our hearts it is seede good seede but cannot prosper if it be sowne among thornes it is water to wash vs and therefore we must slip off our sinnes as we slip off our cloathes when wee goe into the Bath and this is that which Saint Iames saith x lay apart all filthines and superfluity of maliciousnes and recieue with meckenes the word that is graffed in you Secondly hauing prepared our selues wee must repaire to the Church and come before his presence the prodigall child saith y Luc. 15. 17. In my fathers house is bread enough this is our fathers house in which it pleaseth him to dwell here is the spirituall Manna to refresh the soule here is the poole Bethesda in z Ioh.
we can no more away with it then the owle can with the sunshine or then the frantick man can with him that bindeth him b Heb. 11. 25. Sin it selfe is sweet but the checke of sin is bitter and no commandement gratious that is a censure of that iniquity we delight in but God that speaketh all bids vs c Deu 12. 28. heare all Secondly God spake all therefore we must obey all The breach of one commandement is enough to stanch the bloud of the dying Lord he that is hurt may as well die of one mortall wound as of an hundred the least forfeit forfeiteth the whole lease the least leaking may drowne the ship and d Mat. 5. 19 he that shall breake one of these least commandements and teach men so he shall be called the least in the Kingdome of heauen This meeteth with those which can be content to abandon many sins to obserue some commandements but they haue a beloued sinne and for that they will dispense with themselues it is their darling and shall liue and die with them e Mar. 6. 20 Herod had many good motions he feared Iohn knowing that he was a iust man and an holy and reuerenced him and when he heard him he did many things and heard him gladly but he will not leaue his brother Philips wife say he what he will in that he will not dance after Iohn Baptists pipe but rather giue Iohns head to the dancing damsell whordome is his delight and he will haue a gappe for his incest f 2 King 5. 17. 18. Naaman protesteth that he will doe seruice to no other God saue to the Lord but yet he must needs be present at the seruice of Idols and herein the Lord be mercifull vnto thy seruant who carries an vpright soule in a prostrate body but what is this but as if the wife should say vnto her husband husband you shall haue my heart but I pray beare with mee if you take my body in bed with another man The Israelites destroyed the Cittizens of Hay but faâ—ed g Iosh 8. 23 the King aliue we can be content to stay many sins to nip them on the head and as if we had marshall law in our hand when we see them coÌ„demned presently proceede to execution but we saue the King aliue and fauour some principall sin in our selues The whoremonger saith forgiue me the sweet sinne of lasciuiousnesse if I come into the sinne of vsery God then spears me not but this is to be like Benhadad who recouers of h 2 King 8. 10. one disease and presently dies of another The cunning fisher vseth not one baite for all fishes nor alwaies the same baite for the same fish but as he sees the fish will bite so he baits his hooke so Satan tempteth not all men to one sinne nor alwaies the same man to the same sinne but applyeth himselfe euery way as he seeth euery man giuen either by inclination of nature or condition of life Some bite at pleasures and he taketh them with the i daughters of Moab NuÌ„ 25. 1. other gape at riches and to catch them he baites his hooke k Luk. 14. 18. 19. with a Farme or with Oxen l 2 King 5. 22. or a talent of siluer other post for preferment as fast as Iehu hasted forth his chariot m 2 King 9 20. he droâ—e as if he had been mad if they may climbe vp to honor they care not though they climbe n â— Sam. 14 as Ionathan and his armour bearer did to the Garison of the Philistines by the raggednesse of the roâ—kes he shewes to these some honorable place that is void so he tooke Siluester the second he by the diuels helpe got to be Pope on this condition that after his death he should be his Satan hath the length of euery mans foote and then he fits him thus vncleannesse is the sinne of one man couetousnesse of another ambition of a third these they fauour but God who spake all these words forbiddeth all sinnes against his words and therefore all must be eschewed and Saint Paul will haue vs take a purgation which may ridde vs of all sinne o 1 Cor. 5. 7 purge out the old leauen and make vs cast vp all corruption as Christ when he cast out one diuell cast out all p Luc. 8. 33 euen a whole legion together Indeed Princes vpon speciall occasions dispense with some of their subiects for penall statutes as for example fish-daies are commanded to be obserued by a Statute 2. Ed. 6. 19. 5 Eliz. 5. vnder a sub pana that the Tribe of Zabulon q GeÌ„ 49. â—â— which dwels by the Sea side might haue maintenance r Neh 13. 16. that Tyrus and such as liue vpon nauigation might haue vtterance for their commodities that there may be maintenance of store for Å¿ Num. 11. 21. 22. what abundance of flesh will a multitude consume in one moneth that God t Gen. 1 who created the fishes of the sea and u Gen. 9. 2 gaue man an interest therein x Ps 10â— 25. might haue praises as well for sea as land but yet all persons which by notorious sicknesse shal be enforced for the recouery of their health to eate flesh for the time of their sicknes shall haue a licence to eate flesh vpon the daies forbidden but God who spake all these words binds vs all to all in generall binds vs all to all in particular Therefore the Pope is to blame two waies 1. In leauing out one commandement 2. In dispensing with other and as the Papists when they put in print Origens worke vpon Iohn left quite out the sixt Chapter for feare it should reproue their errour touching the communion so doe they omit in their prayer bookes and catechismes the second commandement because it is sharpe and rips the heart-string of the Church of Rome and to fill vp the number of ten they deuide the tenth into two and this hath been an vsuall custume among them if they meete with any thing that thwarts the grounds of Popery they labour with some cunning glosse as with a wrest to make it tune to the key thereof if the glosse will not helpe which many times is viperina and eats out the bowels of the text if no shift of Descant will serue the turne then with the dash of a pen as with a spunge they blot it out cleane and cut the knot which they cannot vntie thus in keeping backe part y Act. 5. 2. as Ananias and Saphira they are pickers of their masters treasure and very theeues which suppresse the markes whereby they may be knowne least they should be taken like the diuell in the Gospell who when he tempteth Christ presumption comes like a diuine and brings the Psalter with him but in alledging the psalme he as subtile as the Cranes who flying ouer the hill Taurus which is full
inordinate quarunt h Io. 8. 19. vbi est quia vbique est the Pharisees should not aske where he is but where is he not he is a circle whose centre is no where and circumference euery where he filleth all things not that they containe him but rather that he contains them he is whole in all things and all things in him and as he beareth vp heauen and earth and yet is not burdened so he filleth heauen and earth and yet is not inclosed Heauen is his chamber of presence there he is by glory the heart of his elect is his preuy chamber there he is by grace and though he be farre off from the thoughts of the wicked yet is he not away for where he is absent by grace there is he present by vengeance The argument then is this I am the Lord therefore you that are seruants must obey i Mat. 8. 8. I say to my seruant doe this and he doth it It is Gâ—rrans obseruation The other Apostles call Christ k Mat. 26. 22. 25. Lord because they meant to obey him but Iudas doth not so because he had shaken off the yoke of obedience they say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 howsoeuer it come to passe that our Geneua translation in English make no difference in the title l Luc. 19. 3. 8. Zacheus desired to see Iesus because he needed a sauiour by and by he called him Lord as though he were at his beck to doe his will The whole order of nature is nought else then a proofe of the obdience which all creatures both aboue and beneath yeeld vnto the Lord the m Iob 37. 12. Raine Winde and Stormes execute that he commandeth n Mat. 8. 27 The Sea obey him when he stilleth the raging waues thereof when he treads vpon it as his freehold o Mat. 14. 25. when it is so stiffe that he may walke vpon it p Luc 5. 6. 7 The inhabitants of the sea obey him when they come thicke and three-fold into Simons net The earth obey q Ioh. 11. 43 him when he bids Lazarus come forth The heauens obey him r Act. 1. 9. when it openeth and receiueth him into glory This is sufficient euidence to condemne vs and shall set a glosse on our rebellion if we which haue sense wit and reason shall disobey if the heart of our heart and the inmost concauity thereof which is made to containe vitall breath be not filled vp with subiection to the will of the Lord that we can say euery one of vs thy law is within my heart The Lord thy God the Lord of all by right of possion the Lord God by right of ereation but the Lord thy God O Israell by â—ight of speciall election for thou art separated from other Conntries as Å¿ Es 20. 6. an I le from other lands t 1 Pet. 2. 25. God is a Bishop and u Mat 28. 19. he giues his Apostles a commission to visit all other Diocesses of the world but Israel was a Peculiar and this x Luc. 1. 68 he visited in his owne person y Deut. 7. 6 others were as the Commnos of the world these as Gods owne inclosure Other nations like wilde beasts wandred among mountaines woods and deserts these as his owne flocke hee receiued into his folde z Hos 11. 3. 4. Hee ledde Ephraim as one should beare them in his armes hee ledde them with cords of a man euen with bands of loue They which voluntarily come into any Kings dominion euen by the common law of Nations are subiects to that King a GeÌ„ 46. 6 Iacob and his family goe into Egypt yet God giues them a priuiledge calling in Israel his sonne and b Ex. 4. 22. his first borne At the first before the couenant God made with Abraham one person was not more respected then another but as soone as it was said c Gen. 17. 7 I will bee thy God and the God of thy seed after thee the Church was diuided from other nations no otherwise then light was from darkenesse in the first creation but as in the time of Brutus sic parâ—is componere magna solemus Britaine was but one Monarchy which after him was diuided into three Kingdomes till our gratious King Iames pulled downe the partition wall and ioyned not onely Roses but Realmes together so the people of the world before the couenant being of one and the same condition and all alike vnder one God were afterwards diuided into Iewes and Gentiles and one much more respected then the other till Christ the Prince of peace came who breaking downe the wall of partition made an vnion made of Iewes and Gentiles one people so that d RoÌ„ 2. 29 he is not now a God of the Iewes alone but of the Gentiles also and the Greeks may as well say Christ as the Hebrews Iesus the one e RoÌ„ 8. 15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as well as the other Abba and this that God is our God is the second argument here vsed to allure vs to obedience f Gen. 27. 12. Iacob is afraid to abuse old Isaac because he is his father g GeÌ„ 39. 8 Ioseph will not consent to the inticements of his mistrisse because Putifar is his good master and we must be afraid to offend because we haue a good Father a good Master a good God if we wander out of the way and go astray from his Commandements turning aside to the right hand or to the left he may iustly challenge vs and say I am thy God thy God why hast thou forsaken mee h 1 King 12 â— The gray-headed Counsellors in Israell which had stood before Salomon while he yet liued told Rehoboam his sonne If thou speake kind words vnto this people this day they will bee thy seruants for euer God speaketh kinde words vnto vs this day I am the Lord I am thy God and therefore wee must not bee seruants vnto sinne but in a resolute detestation whipping that bad merchant out of the temple of our heart be his seruants for euer Which brought thee out of the Land of Egypt Egypt was a land full of superstition it honoured diuels it honoured men it honoured beasts it honoured plants what thing was it but it was to them a God and therefore this was a great fauour of God to be deliuered out of it Nature hath ingrafted in euery creature to loue the place where it tooke birth and beginning i Ecc. 1. 7. The Riuers goe to the Sea from whence they came k Gen. 8. 9 The Doue returned to the Arke from whence shee came forth l 1 King 11 22. Hadad lacketh nothing with Pharaoh yet in any case will goe into his owne Country but yet if Caldea the place of Abrahams natiuity serueth strange gods then the Lord saith vnto him m GeÌ„ 12. 1 Get thee
nourishable meate p 2 King 4. 41. for the Prophet but these men on the other side with good food doe poison themselues As Gods word is prophaned when we turne it to a bad vse so also when wee make no good vse of it the speaking of Gods mercies should restraine vs from sinne as the very name of a father did q Gen. 27. 12. Iacob from subtlety and lying till Rebeccah his mother did egge and draw him to it and as the speaking of a good r GeÌ„ 39. 8. master did Ioseph from adultery when his mistrisse spake vnto him day by day to commit it the speaking of Gods correction of other should be a direction for vs and paternes pensiled out to vs not that we should insult ouer them but aliena insania fruentes consult against our owne misery if we can speake of others woes and not grow wise if we cannot take a pearle out of the serpent or a good stone out of the toads head or gather with the Bee sweet hony out of the bitter weeds if we doe not draw the better when we see one horse whipt in the teame if we cannot make vse of their death by whose life a man could reape no benefit If we can read or speake of Gods iudgements on Å¿ 1 King 22 34. Ahab and t 2 King 9. 33. Iezabell and yet gine our selues to oppression if reade or speake of his proceeding against u Act. 5. 5. 10. Anaâ—ias and Saphira and yet giue our selues to lying if we doe not set a memorandum on his punishments and marke his spitts with our starres if we reade them and there an end if we bring them forth of our mouthes as vntimely fruit which dieth assoone as it is borne then doe we prophane the word and so take Gods name in vaine and may be taxed with the vngodly to whom God said x Ps 50. 17 thou hast cast my word behind thee quoties legis toties negligis thou doest no sooner getit but thou doest forget it This as it serueth to condemne the negligent and carelesse so most of all such as make a mocke of Gods word and will not beleeue it and secondly such as make a iest of his word and delight to make themselues merry with it The first sort are they which sitting in the seate of the scornefull contemne the word and tâ—ead religion vnder their feet of whom Dauid complaineth when he saith the proud y Ps 119. 51. had him exceedingly in derision because hee studied the law of God whom z 2 Pet. 3. â— Peter chargeth with this that they said where it the promise of his comming they said because the world had continued so long it should still continue as it had done without alteration and as when a GeÌ„ 19. 14 Lot said vnto his sonnes in law Arise get you out of this place for the Lord will destroy the City seemed to them as though hee had mocked so tell these of the iudgement day they say there is no such matter they bee but words and words are but winde where is it let it draw nigh that we may see it and though it were so that others should perish yet there shall no harme happen vnto vs Wee haue made a couenant with death and with hell are wee at agreement though a scourge run ouer and passe thorough it shall not b Es 28. 15 come at vs. The second sort are they which make the word of God their minstrell which sport themselues with scripture and thinke no other mirth so cordiall vnto them such a one was he who as though he had been borne with inke in his mouth did so soone foule his paper with Pruritanus Lastly Gods word is profaned when wee will hurt the truth which is done many wayes First when we maime the sentences as the diuell when he alledged the 91â— Psalme cuts off these words c Mat. 4. 6. to keepe thee in all thy waies and the Pope who when Christ saith d Mat. 26. 27. drinke yee all of this scrapes out all and regards not all but saith the Priest shall drinke for all Secondly when wee adde vnto the word as the Iewes did traditions by which they e Mat. 15. 6 made the commandement of God of no authority as for example the law was no leper might come into the Temple the tradition of the Pharisees was that if they vncouered the roofe of the Temple and let him downe as the porters vncouered the roofe of the house f Mar. 2. 4. and let downe the palsie man and set him before Iesus this was no trespasse no transgression whereas the g Le. 13. 46 truth was that no leper should be in the Temple whither he did come in were brought in or were let downe and therefore though Vzziah did come cleane into the Temple yet when God did stricke him for vsurping the Priests office and when the leprosie did rise vp in his forehead Azariah h 2 Chr. 26 19. 20. the chiefe Priest with all their Priests caused him hastely to depart thence and he was euen compelled to goe out because the Lord had smitten him Thirdly when wee alter some word in it as Alcumists would change the substance of Mettals like them who take i Mat. 27. 46. 47. Ely for Elias and as they who to get honour to the virgine Mary in stead of hee translate shee k Gen. 3. 15. shall breake thy head as they which in our Ladyes Psalter for so they tearme it attribute that vnto the Virgine which the holy Ghost doth attribute to the Father and the Sonne and as they which thinking men are not so subiect to sinne as though they were bond-slaues of Satan translate prone vnto euill in stead of euill when the Scripture saith the l Gen. 8. 21 imagination of mans heart is euill euen from his youth there is a worme Clerus which destroyes and marres Honycombes and the popish Clerus is like vnto it which would this way corrupt the word which is sweeter then hony and the hony combe Fourthly when we will seeke all the corners of our wits to colour the Scriptures because wee thinke that men would otherwise reiect and condemne them as for example the Scripture saith election is of grace now say some if it were so then God should be an accepter of persons therefore they thinke to helpe it thus God chose some because they would be ready to receiue his grace and so they compose the matter like those who when they see the Papists doe attribute to much vnto workes and the Protestants according to the Scriptures say wee are saued by faith will as men indifferent steppe in and make a meane betwixt them saying faith is the chiefe Piller Iob takes vp his friends for their too much kindenesse in this case m Iob. 13. 7. 8. c. will yee speake wickedly for Gods defence and talke deceitfully
lacke without danger of life and health the first of these Iob laieth to the charge of the wicked h Deu. 24. 6 17. they lead away the Asse of the fatherlesse and take the widowes Oxe to pledge with the latter Elyphaz though most vntruely chargeth i Iob 24. 3. Iob himselfe Thou hast taken the pledge from thy brother for k Iob. 31. 19 20. naught and spoyled the cloathes of the naked this was one of the l Iob 22. 6. transgressions of Israel for which God would not turne to it m Amos 2. they lay downe vpon cloathes laid to pledge by euery Altar First they take any thing not hauing respect to the necessity of the party that parteth from it whereas by the law n Deu. 24 10. 11. they should stay the deliuerance and take that which might best be spared Secondly o Ex. 22. 26 they lay downe vpon it and so keepe it longer then the law will allow Thirdly they vse it as their owne and that publikely euen in their solemne Feasts this is a kinde of theft of which this Commandement doth make restraint Others breake this lawe by taking and making vnlawfull gaine in bargaining as the buyer when to haue a thing vnder value will say p Pro. 20. 14. it is naught it is naught but when he coÌ„meth home be praiseth his penny worth the seller when to fetch the buyer off will lade him with deepe and vnseasonable prices when he will make him pay deere for dayes when hee will conceale the fault of that he selleth when with faire wordes false measures light weights forsworne valuations adulterate wares he shall empty his purse to fill vp his owne to auoide this fault we must vse that simplicitie and plainenes in buying and selling which was betweene q Gen. 23. 15. 16. Ephron and Abraham for the one in few words tells the true value what the thing is worth and the other letting passe the vaine wordes and idle othes which commonly passe betweene vs in the like exchanges presently tenders the money This is another kinde of theft when a man shall keepe hacke that which of right belongeth to another as when he shall deny vnto his r Leu. 6. 2. 3. neighbour that which was taken him to keepe or that which was put to him of trust or that which he hath found or that which is strayed into his ground or that which he hath gained by false reckoning or that which is worse when hee shall keepe backe the wages of his hyred seruant for this is one of the foure sinnes which cry to God for vengeance Clamitat in calum a Gen. 4. 10 vox sanguinis b Gen. 18. 21. et Sodemorum c Ex. 2 23. Vox oppressorum d Ia. 5 â— merces retenta laborum And it is worth the obseruation that God is neuer called the Lord of Hostes in the New Testament but when Saint Iawes makes meâ—tion of this sinne to shew that though hee may winke at many other sinnes yet to be avenged of this hee will awake as a man out of sleepe and as a Gyant refreshed with Wine I will not speake here of bad Exequutors which keepe backe the right from poore Orphants which neuer knew the price of their father who when they should become the heyres of the fathers affection and the burden of his cares when they should bring vp his children in instruction and information of the Lord and deliuer them their portions in due season neuer regard with what licour they season them like Vultures they prey vpon the dead and as the Phanix rise on others ashes these and the like thefts though they may be comitted closely and the world takes not like notice of these den theeues as it doth of those which as wilde Asses in the Wildernes goe forth to their busines rise early for a prey yet God will reproue them set before them the things which they haue done God a good conscience detesteth close euils Moses and the Craftsmen might haue made a priuie gaine of such offrings as the people would haue brought for the Tabernacle but this they thought no good and honest course and therefore when they saw that the people offered themselues willingly and their hands had ministred enough and more then enough they sayd not still as those rulers in Hosee e Hos 4. bring yee nor cryed as the daughters of the Horseleach in the Prouerbs f Pro. 30. 15. 16. giue giue they were not like the graue the barren wombe the earth the fire which neuer say it is enough though they might closely haue licked their owne fingers with the ouerplus but on the contrary side they cryed g Ex. 36. 6. Hoe and caused proclamation to be made that neither man nor woman should prepare any more worke for the oblation of the sanctuary so the people were stayed from offering they sayd in effect as the Lord to the Angell in another case h 2. Sam. 24 16. it is sufficient hold now thy hand and now I hold my tongue from further speach of this vice and come to those who are both theeues to themselues to others and these are the idle loyterer and common gamster The loyterer saith i Pro 6. 10. a little sleepe a little slumber a little folding of the hands to sleepe in the shortest dayes he will haue the Sun witnes of his rysing louing to keepe his bed warme not so much for will to sleepe as vnwillingnes to dresse himselfe but Salomon telles his fortune k the sleeper shall be cloathed with ragges by doing nothing he brings himselfe to nothing thus is he a theefe to his owne estate who getteh naught as much as the spendall who wasteth all In like manner he doth rob others while hee liues by the sweet of others sweat this would Paul insinuate when he would haue those which worke l 2. Tim. 3. 12. not at all to worke with quietnes and eate their owne bread as if he should say they which worke not eate not their owne bread but eate vp other mens stoare as the Drones the Bees hony m Gen. 42. 7. and the seuen thinne eares the seuen full eares of corne let euery one therefore walke diligently in the vocation whereunto he is called euery one must be a factor occupie till I come man is borne vnto labour therefore nulladies sinelinea let the trades-man keepe his shop the seaman his ship let the dresser of the Vineyard say I will digge about it let the shepheard follow the Ewes great with young let the husbandman sweat his browes the scholler his braines let euery one goe forth vnto his labour vntill the euening and if necessitie compell encroach vpon the night for time let labour and sweat hunger and thirst be spices to season and relish our meates if we be dumbe shewes on Gods stage false lights in his house
his wife or the woman bee false to her owne bosome God punished this sinne in a GeÌ„ 12. 17. Pharoh and b Gen. 20. 3 Abimelech though God kept them that they came not nigh Abrahams c Gen. 39. 9 wife and therefore when Putiphar committed all that hee had into Iosephs hand he barred him of his wife and in this case Xenophon was put to his non plus for being asked if his neighbour had a better house then he whose he had rather haue his or his owne he answered his if he had a fairer horse then he whose had he rather haue he answered his if he had a better or fairer wife then he whose had he rather haue hic Xenophon ipse tacuit at this Xenophon was silent a man must hold his owne wife for better for worse so long as they both shall liue corrupt affections like Eue lie in our bosome and will seduce vs vnruly motions are to our vnderstanding as Dalilah to Sampson they burne within vs as brimstone at the match let this law draw out the burning venome of those fiery serpents that lurke in our hearts if a man bee vpon a horse that flingeth and kicketh and doth what hee can to run ouer all the field the cunning rider will reine him vp and bring him to a good pace so a good Christian will ouer-master his passions and suppresse them when they are miscarried to rebell he will direct humors to their right courses and draw the flood of affections into their owne chanell Wife In that God setting downe the houshold goods and chattles and all that a man hath put the wife in the first place I note that to be true which Salomon saith a Pro. 31 10 the price of a vertuous woman is farre aboue the pearles which teacheth first the husband to loue his wife more then any earthly thing when Alexander had ouercome Darius Darius seemed little to regard his estimation if he were to die he seemed little to regard his life but when he heard his wife was taken prisoner hincillae lacrimae then his eyes did spout forth teares as the conduit waters each teare did ouertake other he did ouerweepe his weeping and sighes did breake from the center of his heart as fast as the teares stoale downe his cheekes againe it teacheth that of all other things a man should not wrong his neighbour in his wife as the wife of Hieron was acquainted with no bodies breath but her husbands for when he his enemie casting in his teeth his stinking breath blamed his wife who neuer told him of it she desired him not to thinke the worse of her for shee thought euery mans breath had smelt like vnto his so on the other side should the husband be acquainted with no bodies breath but his wiues she for her part must be as the Marigold which of all the Plants opens onely to the Sunne let not him for his part be as the sed horse â—eigh after his neighbours wife and croake in the chamber like the froggs of Egipt his eyes must be eyes of Adamant which will turne onely to one point let not his be wandring eyes let him not make the faces of other mens wiues like glasses which the Larke-taker hath in his day net least while like the birds he gaze too much he be taken in the net it is set downe as one of b 2 Sam. 11 4. Davids greatest faults that suffering lust to enter in at the windowes of his eyes he gaue way to his sinne till he did lie with the wife of Vriah and therefore set not the thoughts on fire by affection much lesse follow the lusts of the flesh much lesse fulfill the lust of the flesh much lesse prouoke the lust of the flesh but put the axe of Gods iudgments to the roote of wanton nature and cut it off circumcise the foreskin of the hart that is the true circumcision in the spirit not in the letter whose praise is not of men but of God Nor his manservant nor his mayde As well Salomon the diuine as Aristotle and other Humane Philosophers in their Oeconomicks set downe not the wife and seruants onely but the children also and God commanding to hallow the sabbâ—th sayth in it thou c Exo. 20 10 shalt not doe any worke thou nor thy sonne nor thy daughter thy man-servant nor thy maide a question then may here be asked why sonnes and daughters are not mentioned as well as the wife the manseruant and the maide the reason I take to bee this men are addicted either to their pleasure or their profit Pleasure like â—yrâ—e inchanteth the minde transformeth men into swine and mastereth reason with sensualitie neither was it a greater miracle to see the three children walke vntoucht in the midst of the fiery furnace then to see how Ioseph held his body short of pleasures in the present prouocation therefore couet not thy neighbours wife was a necessary precept againe for profit it is true which the Apostle sayth d Phil. 2. 21 All seeke their owne and therefore like Martha they are e Luke 10. â—0 cumbred with much busines are so farre from serving one another f Gal. 5. 13. by loue as the Apostle aduiseth that as though they did enuâ—e that another should haue a better servant then they they are readie to lay baites to draw him to them and therefore it was not without neede to say thou shalt not couet thy neighbours seruant but children are a charge to him that keepe them must be led into wholsome pastures because they be Gods lambes watred because they be the seed-plot of heauen they must be kept cleane because they be Gods vessels and kept in that after flowers of youth may follow fruits of good liuing they haue no list in age to liue as they should which haue libertie in youth to liue as they list because men are loth to take this care and this charge therefore they neuer couet other mens children nay they will hardly be intreated to take another mans sonne or his daughter nay let a father giue money with his child that another may take him but as his apprentise yet hardly wil he take him and teach him the trade of his way and bring him vp in instruction and information of the Lord in a word therefore as well sonnes as seruants are commanded to keepe holy the Sabbath because both sorts are readie to transgresse it but none are forbidden to couet sonnes as they are to couet seruants because that without a prohibition men are readie to obserue it Manseruant nor his maide As God hath made the seruants lower then the wife so he hath here giuen them place before the Oxe or the Asse which must teach the master to make more reckoning of his seruants then of any Cattell he keepeth he must haue an especiall care of their bodies and of their soules of their bodies in sicknesse and in health in